Otata Island is the largest of several island that make up the Noises island group. Situated on the edge of the Hauraki Gulf, its nearest neighbour is the island of Rakino.
In 2018 a storm swept away some five meters of the shoreline and in doing so exposed a large midden, approximately 50m in length. Concerned that even more of the shoreline and thus the midden could be lost during subsequent storms the landowners (the Neureuter Family) contacted the Auckland Museum for assistance.
In March 2020 (just prior to New Zealand’s month long lockdown) archaeologists from the Auckland Museum, led by curator Louise Furey, along with representatives from Ngai Tai ki Tamaki and the family began a week long excavation. The following year they were back again for another week of digging (- it was at this time I was given the opportunity to participate).
One of the aims on both occasions was to record vital information before the midden was lost to erosion – a common issue for archeology in New Zealand where so many sites are situated in coastal areas and are vulnerable to climatic conditions. The fragility of the shoreline was evident during the 2021 excavation, when large chunks of the edge would crumble away with the slightest touch – the square I was excavating was reduced by a third by the end of the dig. It is not hard to imagine what a storm surge could do.
Of equal importance is another of the aims of the project was provide an environmental baseline for the understanding the marine environment around Otata and how it has changed over time.
“For archaeologists the most exciting feature of the Otata midden is the rich diversity of species contained within it. Middens with an abundant range of species are rare in the Hauraki Gulf and only a few have undergone full analysis”
E. Ash ‘Excavating Otata Island: A Midden Revealed’ Auckland Museum Blog.
The partnership with the Ngai Tai ki Tamaki provided another dimension to understanding the archaeology. Mataurangi Maori – the knowledge and oral histories of local iwi – can serve as a valuable aid for the understanding of archaeological sites. In the case of Otata, the archaeology appears to support the ancestral stories, aiding our understanding of how early Maori used the Hauraki Gulf.
Because of the size of the midden, it would have been impractical to excavate large areas, instead a sampling strategy was employed. In total over the two weeks, seven one meter squares were hand trowelled, using a system of 5cm spits (unless features were identified) with the material from each spit being sieved (6mm and 3mm). The sieved material was then bagged up to be taken back to the museum for further analysis. In both years the samples taken from the island weighed in at approximately 500kgs.
From these samples it is the intention to identify and quantify the types of shellfish, fish and birds that were found on and around the island. This gives us an idea of foraging behaviour, food preferences and seasonality.
During the 2020 dig one of the squares dug down into a large hangi which consisted of quantities of burnt shell, a dense charcoal layer and large stones (see Emma Ash’s blog below for more details). Also discovered during that week was a cultural layer sealed below a layer of volcanic ash (tephra) from the eruption of Rangitoto. Only one other site in the Gulf has a similar stratigraphy – the Sunde site on Motatapu Island. It was this lower layer which was the focus of attention during the 2021 dig.
The plan for the 2021 dig was to excavate four one meter squares, each of which was further divided into four quadrants and all but two of the quadrants were excavated.
On a personal level this was fascinating week, not only did I have the opportunity to be digging what, I am sure, will turn out to be a very important site but I was in the enviable position of camping on beautiful island in the Hauraki Gulf. It had been some years since I had last been on a dig so I was a tad nervous about stuffing up…anyway lets just say it was a bit like riding a bike, once learnt never forgotten – at least that’s what they say, I haven’t ridden a bike since I was a child so goodness knows how that would go.
The following are a few photos from the 2021 excavation and my experience (please note these are my own photos).
As a final note I would like to thank Louise Furey (and company – you know who you are) from the the Auckland Museum for inviting me along on the dig this year. I came home tired, smelly, covered in mozzie bites and just a little crispy but even so it was a thoroughly enjoyable experience and one I shall not forget in a hurry…much like riding a bike…
With thoughts of the Christmas season looming large in the minds of those who choose to follow this very western tradition, it seemed a good idea to look at some of the more quirky aspects of Christmas.
Food has had a central role in Christmas festivities since the beginning and more so in recent decades when the modern table groans (as do our stomachs) under the weight of a variety of dishes. There was a once a superstition to ensure good luck the Christmas dinner had to have nine dishes – an interesting take on the pagan belief of the importance of the number three and three by three being of extra special significance. In addition, if you really want to increase your luck, fish scales need to be placed under each plate (sorry, no idea why…).
Mince pies, Christmas pudding and Christmas cake all have their own peculiar superstitions. Have you ever wondered why ‘Uncle Derek’ ate so many mince pies? Well apparently the number of mince pies consumed equals the number of months of future happiness…a useful excuse for just one more. Christmas cake should only be eaten on Christmas Eve, otherwise bad luck will follow (perhaps we could all go back to eating the cake on Christmas Eve and 2021 will be a better year…). The Christmas pudding also has its own traditions, when making it should be stirred east to west by every member of the household (a nod to the Christian faith) but woe and betide if you are an unmarried woman and you don’t get to stir the pudding – you shall remain unmarried for the next twelve months (sounds like a good reason to be absent from home that day). Perhaps one of the more well known traditions surrounding the Christmas pudding is the placement of a silver coin in the mix; whoever gets it in their slice will have good fortune in the coming year (provided you haven’t broken a tooth on it).
Oddly, bread and apples also have an association with Christmas. It is said that eating an apple on Christmas Eve will bring good health for the coming year. Bread baked at Christmas will protect the household from accident, misfortune and fire for the next twelve months. But do hang onto some of the Christmas bread because when crumbled into hot water it can cure dysentry and diarrhoea.
Decorating the house, inside and out, is also a big part of the season. Once upon a time the decorations would have been all natural – foliage suitable to the season was used to liven up the celebrations and although many of the decorations used today are of the reusable kind it hasn’t stop families from coming up with their own traditions associated with decorating for the season. In our house, there is a long standing tradition of who gets to sit on top of the tree – will the Christmas pug (yes you read that right) be the victor or will the USS Enterprise win the day…actually what usually happens is a compromise and both get an equal footing on the top of the tree. In some parts of the world decorating the tree doesn’t happen until Christmas Eve but in others it earlier the better – a sign of how fed up everyone is with 2020 is evidenced by the numbers of people who had the decorations up at the beginning of November.
The taking down of the decorations has long been dictated by the twelve days of Christmas. According to tradition they much be taken down on the twelfth day (which is January 6th), to do so before or after will endanger the households prosperity (again for the sake of a better year…). In the days of real foliage being used as decoration it was customary to keep one sprig of evergreen as further insurance for a good year. The rest was either burnt or not burnt – here there was no definitive answer as to which was best.
Holly and mistletoe are traditional, (real) decorative elements most commonly found in the northern hemisphere – the southern hemisphere, plastic versions dominate. Their importance to this time of the year date back to before the birth of Jesus. Holly with its bright red berries were a reminder that even in the depths of winter life can prevail and the green would return to the world in Spring and so boughs of it were brought indoors as a reminder of this. It was also believed that it could repel witches and demons thanks to its harsh foliage and prickly thorns. Not forgetting its ability to protect the house from lightening. Certainly the evergreen of choice for the wise householder.
Later traditions developed as Christianity developed; early Christians would place holly over their doors to prevent persecution (later these became the holly wreaths we hang on the doors). As Christianity developed the holly’s prickly foliage became a reminder of the crown of thorns worn by Jesus and the red berries were representative of drops of his blood.
Mistletoe is another of those plants whose association with Christmas traditions began back before the beginnings of Christianity. In several ancient cultures some varieties of the plant were prized for its healing qualities, its aphrodisiac powers, as an aid to fertility to name a few. For Celtic Druids the mistletoe represents an affirmation of life, as it blossoms in the middle of winter. In ancient Babylonian mistletoe was hung over the temple of their love goddess. Which begs the question, where did kissing under the mistletoe originate? There are several suggestions but the favourite comes from a Scandinavian legend of Baldur, a much loved god and son of Odin and Frigg. His mother sought to protect him from the dangers of the world, to do this she asked all things on the earth to swear an oath not to harm Baldur. Unfortunately she neglected the mistletoe which sat high up in tree, unnoticed. However, Loki noticed and made an arrow from the plant using it to kill Baldur; anyway the long and the short of it is that the other gods were able to bring Baldur back to life and Friggs tears became the berries on the mistletoe who then declared the plant to be a symbol of love and would place a kiss on anyone who passed under it.
One of the traditions at Christmas is to send or give cards, although this too like so much has become less important during recent years. But it is fun to look at some early examples of the Christmas card, the following quirky cards are from a time when card producers had not yet got the hang of what constitutes appropriate seasonal greetings. Some of these are bizarre to our modern eyes, one can only imagine what the recipients may have thought…
Their are two final superstitions from a long ago time worth mentioning here. Firstly, as with so many of the above traditions/superstitions the following needs to be done to ensure the households prosperity. At midnight on Christmas Eve all the doors of the house were to be opened to expel any evil spirits and at the same time a candle was to be lit and hope it burns all night long. It says something for the fragility of a households fortunes that so many of the traditions are concerned with ensuring good fortune and prosperity.
Secondly, and this is an odd one, there is a rural superstition that at midnight on Christmas Eve all the cattle would develop the power of speech. The only trouble was you could not stick around to hear if this was true because to hear them would mean certain death…
I am a serial collector of bits and bobs from the foreshore.
If I lived in the UK some might call me a mudlark but here in New Zealand I cannot lay claim to such a title. Generally speaking I pick up shells, stones and bits of seaglass that catch my eye, these end up either in my garden or in a bowl on the bookshelf – (at which my husband spends an inordinate amount of time tutting at…). However, I also have an eye for ceramics and it these which are the subject of this particular article.
If you are a regular reader of this blog you may have read two previous articles regarding the area around Fitzpatrick’s Bay on the Inner Waitemata (read here). As I have previously mentioned it is one of my favourite places to walk to even more so because of the untold history of the area. The ceramics that I have picked up from the beach have all been found below the tide line and I believe they provide further evidence for the range of occupation of the beach and area above it.
The following is a summary of these ceramic pieces.
There is a total of 1.7 kilograms of ceramic sherds in the collection which equates to two hundred and twenty-three sherds. For ease of assessment I divided the collection into four groups; whiteware, blue and white, stoneware and others.
This group is so named not because of the fabric type but simply because it consists of plain and generally undecorated sherds of a white and in some cases yellowy colour. Of the seventy individual sherds twelve represent vessel bases and fifteen vessel rims. Two rim sherds had molded decoration as did two body sherds. There was a single large handle, most likely from a teapot, in addition there was body sherd with the base of a fine handle indicating it came from tea cup. Two further sherds had a wide banded molded decoration. One of the more interesting pieces in this group was the molded foot of a vessel (see picture).
Several pieces appear to be yellow ware – a type of pottery so named as a result of the clay used which turns yellow as a result of impurities in the clay. This particular ceramic type is mostly American in origin and had its peak of production between 1860 and 1870.
The vessels represented are mostly from plates, cups/saucers and bowls.
The date range based on fabric type for this group appears to be from the mid nineteenth to the mid twentieth century.
Stoneware refers to a type of pottery fired at high temperatures (1200degrees Celsius) which then becomes non-porous through vitrification and therefore any glazing is purely decorative. Generally, this type of ceramic is used to bottles (ie ginger beer), jugs and large containers.
In the group found at Fitzpatrick’s four were bottle rims (two of which are of a type found on ginger beer bottles), three represent the shoulders of large containers and two are bases, the remaining eighteen are body sherds. There are approximately sixteen vessels represented.
Fabric types range in colour from a creamy brown to medium grey; the sherds range in thickness from 3.5mm – 13mm.
Only one has part of name stamped on the exterior – ‘…FIELD’
Blue and White
As the name would suggest this group consists of sherds which have blue and white decoration. Of the seventy-two sherds, twenty-two are rims pieces and eleven are bases. The majority of the sherds are transfer print, with the ubiquitous Willow Pattern being well represented (twenty-four sherds). Flow ware, a blurred transfer printing technique (1820-1900) is also represented (ten sherds) as is edge molded ware – feather/shell pattern (1830 – 1860).
Two sherds are possibly pearlware – indicated by a bluish concentration of glaze in vessel crevices. Pearlware was developed by Josiah Wedgewood in 1779 but was in decline by 1820. If these pieces are indeed pearlware it is possible they represent heirloom pieces and not an early date for settlement in the area.
Several pieces are heavily discoloured with much paler decoration suggesting an older date to the newer shinier looking sherds. In addition, there are several sherds with blue annular decoration most likely dating to the early 1900s.
This group is in essence all the other sherds that did not fit into the other three categories. There are fifty-four sherds in total of which almost half are of a type with yellow/green glaze, several with a white annular slip.
Of the remaining sherds; three are red earthenware with a yellow tin glaze, probably one vessel and most likely to be from a large mixing bowl; two, possibly three have mulberry coloured transfer print; six are green transfer print; three are brown transfer print; three have a black flow transfer print and the remainder have a single colour glaze suggest a mid-20th century date. The different coloured transfer prints were popular in the mid to late nineteenth century.
The study of nineteenth and twentieth century ceramic types is hampered by the huge variety present. Dating of the ceramics depends largely on fabric type and glaze. Generally speaking creamwares are earliest (1762-1800), followed by pearlwares (1775-1840) and then whitewares (1820 – ). For more information on the differences of these fabric/glaze types the following article is useful starting point – https://cartarchaeology.wordpress.com/2017/02/17/creamware_to_whiteware/
In a previous blog post I suggested that the earliest occupation of the bay was by a James Fitzpatrick and his family who settled and lived here from around 1840/50 – James tried his hand at anything and was at various times a farmer, a gumdigger and had a small brickworks on the edge of the beach. The earliest parts of the assemblage would corroborate an early occupation, such as the pearlware, the early transfer print and the shell-edge moulded ware. When the Fitzpatricks’ left the area is not known.
Following this time, the bay was rarely occupied until the late 1800s and early 1900s when the grassy area was utilised as a campsite during the summer months for Aucklanders wishing to get away from it all. There was at this time a caretaker’s house on the hill above the beach. Once again, the assemblage follows in these footsteps, with many of the sherds being of a type to be expected for the time and usage.
The small handful of mid twentieth century sherds goes some way to corroborate the local story of American soldiers being temporarily stationed in the area during WWII.
The vast quantity of sherds (note I have also perused the beach at nearby Kendall’s Bay, which was also used as a campsite in the late 1800s and early 1900s and have found only a fraction of the Fitzpatrick’s assemblage) and as only a small number are quite worn from being tumbled about in the sea it is fair to say the majority come from an unknown dump site, situated not far from the beach. There are two possible contenders for the dump site; the first is situated at the northern end of the beach and is heavily eroded away, a number of the sherds were found on the beach below this point. The second is at the southern end of the bay where there is a modern drainage ditch which may have cut through the dump serving to wash many of the sherds down onto the beach.
The likelihood is that both were in use at various times, the first one was perhaps in use by the campers of the late nineteenth and early twentieth centuries whilst the second which would be situated at the bottom of short sharp drop (typical of very early dump sites) dates to when there was a farmhouse on the hill above the beach as well as the later caretaker’s house.
Museums have always been a favourite place of mine. If you ever want to really understand a place then visit the local museum. In New Zealand there appears to be a museum for everything, not all tickle my fancy – thus a car museum or a military museum are not really for me. However, this summer I had the opportunity to visit a number of museums around the south island of New Zealand that, well, did do it for me. These were mostly the small regional museums that told the story of the places they were part of.
Below you will find a few impressions of the museums I did get to visit, there were far more than I actually had either the time and my family’s patience to visit.
Our tour of South Island museums begins on the east coast in the tourist mecca of Kaikoura…
Kaikoura is a small town on the east coast of the south island famous for whale watching and crayfish. In fact, the Maori word for crayfish is ‘koura’ (kai meaning food or to eat). In recent times it was hit by major earthquake which did substantial damage to the town, the landscape and the people.
The museum is situated opposite the I Site in a unique building known locally as ‘the craypot’. The first museum in the area was established in 1971 and was originally situated in an old warehouse. A grant from the Lotteries Heritage Fund enabled the museum to move to its new headquarters and it was opened in 2016. Governed by the Kaikoura Historical Society it tells the history of the area from its earliest times through to the recent earthquake.
The museum space itself is not huge but it does cram a lot in, as to be expected in such a history rich area. Each section has been thoughtfully set out to explain a part of the regions history, from the natural environment, early settlers, fishing, whaling and more. One of the many issues facing many local history societies is the amount of items which are donated to them and how to properly display them with sensitivity to those who generously donate. At the Kaikoura museum I was impressed with the collections of items such as the saddles or the telephones – each showing the changes over time.
There is also a reconstruction of a jailhouse, a faithful reconstruction of a local store – Davidsons Store – and several full size carts/buggies.
The following pictures give a flavour of the other displays to be found. Unlike many other local/regional museums, here the Maori history of the area is sympathetically integrated into each display rather than being segregated and being treated as something ‘other’. Thus, in the display on fishing the history is explained from its very beginnings before the arrival of Europeans up until most recent times. It is refreshing to see the Maori story being told as an integral part of a places history. Below is a short slide show of some of the fishing display as well as the whaling history.
Otago Museum is situated in the heart of Dunedin and has close links to the University of Otago. Unlike the other museums in this post, Otago Museum is much larger with multiple rooms covering a range of subjects including geology, natural history, the Pacific Islands, world archaeology, early Maori history, colonial history and much more.
Interestingly the museum itself started life as a collection of rocks. It was during the 1865 New Zealand Exhibition in Dunedin in which Sir James Hector displayed a collection of geology samples he had collected during the Geological Survey of Otago. He labelled them ‘Otago Museum’ and thus the museum was born. After the exhibition the rocks stayed in Dunedin and were housed in the old Exchange Building which became the Otago Museum for ten years.
The first curator was Frederick Wollaston Hutton and it was under his management that the collection expanded eventually outgrowing the Exchange. In 1877 a new museum was opened and it is still there today, albeit with some embellishments. When opened the museum held 3674 items, today there are some 1.5 million objects and only a small proportion of those are displayed in the eight permanent galleries.
Animal Attic – a haven of taxidermy
Beautiful Science – digital installations
Maritime – celebration of Dunedins maritime history
Nature – New Zealand’s natural history with emphasis on the South
Pacific Cultures – art and culture of Oceania
People of the World – Egyptians, Greeks, Romans and more
Southern Land, Southern People – the prehistoric past
Tangata Whenua – the taoka of Kai Tahu, the South Islands principal iwi
I only had a brief time to explore the museum, it will definitely be on my list to revisit should I ever get to Dunedin again. The following are handful of photos from this large regional museum.
Defying the norms of classification this extraordinary museum (or is it an art gallery?) will often have you wondering if you have accidentally been transported into some strange dimension. Situated at the entrance of the Victorian precinct in the beautiful town of Oamaru, it is perhaps the most unexpected and quirky delight. Founded in 2011 by a group of people who are passionate about steampunk and wanted to share that passion.
Steampunk (in the words of HQ itself) ‘is a quirky and fun genre of science fiction that features steam-powered technology. It is often set in an alternate, futuristic version of 19th century Victorian England…’ I would also add that there can also be Mad Max or even a Frankenstein vibe to some of the inventions, making one wonder what is going on in some peoples minds.
Overall, it is a fascinating place to visit and certainly offers up a distinct visitor experience which you will not likely forget. Below are a few photos to give you an idea of what to expect.
This regional museum can be found in the heart of Arrowtown, established in 1948 it was originally situated in the billiard rooms of the Ballarat Hotel. In 1955 it moved to its current home in the old Bank of New Zealand building. In the following photos you will see that the museum encompasses the original bank’s stables and the original bakers oven which were built around 1875.
The museum itself documents the social history of the gold rush era as well as the early pioneers and farmers of the area. An unexpected delight and probably the teenagers favourite was the recreation of a street in the lower part of the museum. Here we found a ‘grog’ shanty complete with a town drunk; a blacksmith’s smithy and a Victorian school house.
Coaltown can be found in the West Coast township of Westport, it is part of the i-site building and was opened in 2013. The museum itself is contained within a single large room sectioned off to cover the stories of this remote part of New Zealand – the Buller District of the norther west coast, including the towns of Denniston, Stockton and Millerton. Starting with the early gold rush days through to the settling of the district and then the development of the coal mining it not only looks at the technology of mining but also the geology which makes the area so favourable. There are displays on the maritime heritage (important for the transport of the coal to market), other forms of transport and unionism Importantly, the museum does not forget the people and the social aspects of a community dependent on mining and the men underground.
It was a cold and wet Sunday afternoon when I visited and to be honest if it wasn’t for the weather and wanting to stay dry for a bit I may not have ventured into the museum…a mining museum is not entirely my cup of tea. However I am glad I did, it is a well presented museum with plenty of stories to be told. Perhaps one of the most mind boggling displays was that of an eight ton coal wagon perched at high in the building showing the steepest part of the incline at Denniston…
The following are just a few photos of some of the displays…
Nelson Provincial Museum
The final museum in this multitude of museums was the Nelson Provincial Museum and in it was exactly what you would expect of a museum which collates and tells the story of regional New Zealand. In it’s own words it ‘is the kaitiaki (guardian) of social and natural history and Taonga from the Nelson and Tasman regions. We are New Zealand’s oldest museum tracing our origin back to the foundation of the Literary and Scientific Institution of Nelson in May 1841.‘
Beyond this there are additional exhibitions such as the ‘Tupaia. Voyage to Aotearoa’ and ‘Slice of Life: The World Famous Dunedin Study’. In the first I discovered that I am a rubbish navigator and in the second my son experienced some of what it was like to grow up in the 70s, 80s and 90s.
Its that time of year in the Northern Hemisphere that some folks thoughts turn towards all things supernatural. Halloween or Samhain, to give it its traditional name, is said to be a time when the veil between the world of the ancestors and our world is at its thinnest. The celebration of this festival varies from person to person depending on age, background and of course where you live. Some choose to trick or treat, some go on a ghost hunt, whilst others use this time to remember and celebrate their ancestors.
The history of the festival of Samhain is comprehensively covered in main different parts of the internet and it is not my intention to rehash the topic here. Instead want to consider the idea of hauntings and deep past, after all the roots of Samhain can be found within the distant past with the ancestors.
Hauntings and ghosts in the UK are most commonly associated with castles, old country houses, old pubs and the like – the age and history of these places are enough to provide copious amounts of storytelling fodder. But what about the truly ancient places in the landscape? Surely based on age alone they too should have their fair share of tales…
Stonehenge is probably one of the most famous ancient sites in the UK (for more information feel free to check one of my earlier articles here). However, it does come with some of its own spooky stories…
In 1971, when it was far easier to get up close and personal with the stones, a group of hippies decided to camp out in the center of the circle. All was going well until at sometime around 2am a violent and sudden thunderstorm struck the Salisbury Plains. At the same time a farmer was checking on his stock and a policeman was in the area. Both spoke of a bright blue light illuminating the stones and of hearing screams from the campers. When they rushed to the campsite all they found were the ashes of the fire and smoldering tent pegs – the hippies had vanished.
Stonehenge sits within a much wider ‘ritual’ landscape, surrounded by numerous Bronze Age burial mounds known as barrows. One such group of barrows sits on a ridge known as Kings Barrow Ridge and it was in the woods nearby that a man in the 1950s had a strange encounter. It was late at night and the man in question was on his way home when he became disorientated. Climbing one of the barrows to get a better idea of where he was, he saw some lights in the distance and assumed them to be a farmhouse. Climbing down the barrow he became alarmed when he realised that the lights were moving towards him and they were not electric lights but flaming torches. Assuming they were a group of modern druids enacting some pagan ritual and not wanting to disturb them he hid and waited for them to pass.
Once they had passed he quietly followed them hoping they would be heading back to the main road from whence he would be able to get himself home. After awhile the silent procession reached the edge of the wood and the man recognising where he was, slipped away not wanting to disturb them. Unfortunately, he made that small mistake of looking back, he watched in horror as one by one the torches flickered out and the robed figures disappeared into thin air.
Other interesting phenomena associated with Kings Barrow Ridge are the strange blue flashes of light that are occasionally seen arcing across the barrows and the simultaneous loss of electrical current.
Another well know stone circle is that of Avebury, not far from Stonehenge (please check out my earlier article for more information about Avebury here). Perhaps one of the salient points to remember about Avebury is that a number of the stones have been removed, broken up and used as building material whilst others have simply been pulled over and buried where they lay as a result of anti-pagan fervor during the medieval period. It is said that the buildings which were built using the old standing stones are subject to a poltergeist type manifestation known as ‘The Haunt’. Then there are a number of stories which include moving lights, phantom singing and spectral figures around and within the stones themselves.
One such figure may even be the ghost of the man who died some time in the 1320s. When Alexander Keiller decided to re-erect some of the stones in the circle. Under one such stone the skeleton remains of man were found, the coins and tools on him dated his death to the 1320s, his trade as a barber-surgeon (this stone is now known as the Barber stone). It seems he was helping to dig the burial pit for the stone when it fell and crushed him. His compatriots deciding it was not worth the effort to dig him out for a proper burial and perhaps superstition got the better of them.
A similar story is told about the Caratus Stone (possibly a fifth century AD memorial stone) in Somerset. Here the tale tells of a foolish carter who tried to uproot the stone to get at the treasure which supposedly lay beneath it. Unfortunately for him, the stone (or should that be the ancestors) had different ideas, it fell on him crushing him to death. His apparition is said to frequent the area on foggy nights.
Another story regarding Avebury tells of a young woman called Edith Olivier who during World War One decided to drive to Avebury for the first time. She wrote of the looming avenue of megaliths that lined her route from the west and how once in the village she noticed a crowd of villagers attending a fair. It was not until sometime later she discovered that not only had the avenue she had seen disappeared by 1800 but that there had been no fair in the village since 1850.
Barrows and the Fae
There are many tales of the fairy folk and in different parts of the UK they often have local names, such as in Cornwall where you get piskies who have acquired the status of ‘supernatural vermin’. Also in Cornwall there is a variation of the piskie called a spriggan (a more malevolent type of fae) and it is these which are said to guard the treasures hiding in the barrows. Such traditions of fairy folk protecting the barrows of the ancestors are widespread and perhaps hark back to a distant religion.
On Wick Moor in Somerset there is a barrow surrounded by barbed wire and set within the middle of the Hinkley Nuclear Power Station. Known as Pixie’s Mound, the story goes a man found a small broken toy spade. He mended it and left it by the barrow. When he next passed that way he found the spade gone and a plate of cakes in its place, these he ate and forevermore enjoyed good fortune. During the power stations construction the builders were warned that if they built over the barrow nothing would work. Advice which they took seriously.
Throughout the UK there are many landscapes and places associated with the fairy folk. Often it is the vast lonely moorlands which seem to have more than their fair share of tales told of unwary travellers being befuddled and lead astray by the fae. In the far west of Cornwall there is a lonely stretch of moorland between Woon Gumpus and Carn Kenidjack, here not only does the Devil ride the fairy path on a black horse but dancing lights are often seen while the granite tor wails in the wind. Fairy paths are the dead straight paths which lead between fairy forts and barrows; it is on these you are most likely to encounter the fae.
Bona fide prehistoric ghosts are a rare phenomena but one of the best substantiated ghosts in the Dorset area and most probably the oldest is that of Bronze Age ghost seen on Bottlebrush Down. Here a respected archaeologist R C Clay witnessed (in 1924) whilst driving home one evening from an excavation the apparition of man on horseback galloping beside his vehicle. He wore a long dark cloak and rode bareback, brandishing a weapon angrily. Approaching a barrow Mr Clay was astonished to see the horse and rider suddenly vanish into the burial mound. He is only one of many who have seen this particular spectre.
Other ghostly figures at archaeological sites include a horse and chariot at Ruborough Camp in Somerset which is said to be guarding treasure buried there. Near Thetford in Norfolk on the banks of the river Thet there is a barrow known as Thet Hill. It is regarded as being very haunted, here a red-haired chieftan has been seen. In Wroxham (Norfolk) you may come across the apparition of a Roman soldier who will order you away, it seems he is clearing a passage for a ghostly procession of prancing horse, chariots, gladiators, lions, centurions and their prisoners who make their way from Brancaster to the arena which once stood there.
In the Welsh county of Glamorgan is one of the UK’s oldest archaeological sites. On the coast are the Paviland Caves where a burial of Paleolithic hunter was found and excavated at the end of the 19th century. Labelled the ‘Red Lady of Paviland’ stories abounded about it being a woman imprisoned there during a storm whilst hunting for treasure amongst other things and of course she was said to haunt the cave. However, this is definitely one of those cases where the human imagination was allowed a little too much free reign. The Red Lady was later proven to be a man and considerably older then first imagined.
Worth a mention though and not far from the above site is Rhossli, behind the village is a moorland area which the locals admit to feelings of being watched and menace. Here it is said the air seems full of evil foreboding…
Over the years I have visited many prehistoric sites and have heard the stories of many others. There are often those who speak of feelings of foreboding, of not being welcome. At West Kennet long barrow several people have said they have felt unwelcome. But it would seem that this depends on the person and the when of the visit. I know from my own experience that walking into a stone circle invites contemplation and even unruly children become quiet and reflective without being told. Perhaps this too is a type of haunting when only the energy remains.
Landscapes imbued with meaning, with the rituals of the past; vast stretches of empty wild rugged land; brooding moorland; mysterious stones; cursed burial mounds; noises in the mist; shadows at the corner of your eye…Samhain…a time when the veil is thin…a time to honour the ancestors…
This post was first written as an article for the ‘Celtic Guide’ some years ago and is now posted here for your enjoyment – for more articles and information about the ‘Celtic Guide’ follow the link.
According to the Oxford Dictionary superstition can be defined as a “belief in the existence or power of the supernatural; fear of the unknown and mysterious; a religion or practice or opinion based on such tendencies.”
Certain animals are often at the trench face of superstition – cats are the first to spring to mind- the following article is a brief overview of a few of the many British superstitions surrounding our furry and feathered friends.
The range of superstitions surrounding cats varies widely depending on where you are and what type of cat you have. Black cats in Britain are believed to be good luck and white cats are unlucky however in any many other parts of the world the reverse is true, whilst tortoiseshell cats are said to be particularly lucky. Even within the Britain there is some variation on the aforementioned luck. Generally speaking it is believed that if a black cat enters your home uninvited this is very lucky but you must not shoo it away or disaster will befall the house. But in East Yorkshire, the opposite is held to be true.
For some occupations cats can either be a hazard or blessing. Both miners and sailors avoid using the word ‘cat’ but for sailors it is lucky to have a ships cat (preferably completely black). In contrast, in Cornwall if a cat wonders into a mine all work would stop and it would have to be killed before work would continue. In the world of theatre it is considered very fortunate to have a resident cat, so long as it did not wander onto the stage during a performance.
There are also some strange tales of the healing power of a cat tail. For example, a cat’s tail drawn across an eye will cure a sty and in a variation of this the tail of a tortoiseshell could cure warts when stroked but oddly only in the month of May…
Cats do not need to be alive to provide protection either. The Museum of Witchcraft and Magic in Boscastle, Cornwall has several displays of dried, mummified cats which have been found in the roof spaces of old buildings. It is thought they were placed there after death as protection against not only rats and mice but also other misfortunes and evil spirits. At the Church of England school in Chelmsford (built 1887) ‘cat paws bricks’ were used in the walls as protection against witches. These bricks had imprints of cat paws on them.
In Celtic myth there is a fairy creature called the Cat Sith or Cat Sidhe. This creature is a large black cat with a white spot on his chest and is a common feature of Scottish folklore and occasionally Irish folklore. It is said that the Cat Sith will steal a persons’ soul before it was claimed by God by passing over the corpse before burial. Thus the corpse would be watched day and night to keep him away. But like so much in folklore and myth the Cat Sith is not all bad. At Samhain he would bless a house if a saucer of milk was left out but woe and betide those who did not – the house would be cursed and their cows’ milk would run dry.
Unlike cats there are not as many superstitions surrounding dogs, perhaps as a result of the unique friendship humans have had with dogs unlike cats which are far more contrary creatures. A dog howling at midnight is seen as a foretelling of a death, in fact it seems howling of any kind would appear to a prediction of a death. Other superstitions associated with dogs include a dog to running between bride and groom on their wedding day was a bad omen or a completely black dog crossing a traveller’s path, but this may well be associated with the stories about supernatural hounds such as Black Shuck, Barguest and others which were always black, ferocious and terrified travellers.
Horses and Sheep
The horse was a vital part of the economy for thousands of years and much of the superstitions which arose did so to protect them. There are a variety of charms to protect your horse from evil ranging from plants such as birch to amulets worn by the horse (these later became horse brasses). Different counties would have different superstitions although in general it was considered bad luck to see a white horse, to offset the bad luck you need to cross your fingers and not uncross them until you see a dog. In Devon white markings above all four hoofs was considered ill but one white stocking was okay.
Superstitions associated with sheep involve cures for various ailments. Whooping cough was in the past a common childhood ailment and one of the cures involved breathing in the breath of a sheep and if that didn’t work you could find a piebald pony and do the same. Consumption was also common and relief could be found by walking around a sheepfold or inhaling the breath of a horse, any colour or type would do.
One of the many remedies for pneumonia was to attach the lungs of a slaughtered sheep to the feet of the person taken ill – the idea was that the infection would be drawn down and into the sheep lungs. Offal was also useful in removing a witches curse – first take the heart of a sheep, stick pins in it, then roast it at midnight and the curse is gone.
Hares and Rabbits
Many of the superstitions associated with the hare seem to be some form of Christian propaganda against the pagan symbolism of the hare. Most are concerned with bad stuff happening – to dream of a hare was either a warning of enemies or a foretelling of a death in the family. Should a pregnant women see a hare then her child would be born with a hare-lip or similarly to the dog if a hare was to cross in front of a wedding procession…well, who knows what would happen (all references to this particular superstition were strangely silent on what exactly would happen).
In Cornwall white hares were believed to be maidens who had died of grief over ‘fickle lovers’ who then haunted the very same men. Witchcraft and hares are closely connected as it was believed that witches were able to transform themselves into hares.
Rabbits on the other hand were more kindly treated, the most obvious is the use of rabbit foot for good luck (not so for the unfortunate rabbit), originally it was a hares foot which provided the charm though. For the traveller it was considered good luck if a rabbit crossed in front of you but not so much if they crossed behind you. If you would like your month ahead to go well say the word ‘rabbit’ three times on the first of the month before you say any other word. However, do not say it when visiting Portland Bill in Dorset, to utter the word ‘rabbit’ is to invite misfortune.
Rabbits in the medieval period seemed to get a fairly bad rap given the way they were often illustrated in some texts. Although this is more to do with allegory than superstition (I do like the drawings though).
Not all birds have superstitions attached to them, only a select few can make that claim, mainly crows, owls, robins and magpies.
Crows in particular have got a very bad rap over the centuries; their appearance is enough to put a superstitious mind into gear. Basically it is unlucky to see or hear a crow, so for example a crow on his own is very bad and to hear a crow cry from the left in the morning is also bad. Crows flying around your house is not good for the inhabitants either…They even have their own rhyme which would suggest not all was doom and despair.
“One for sorrow, two for joy,
Three for a letter, four for a boy,
Five for silver, six for gold,
Seven for a secret never to be told.”
Magpies also have their own predictive rhyme:
“One’s for sorrow, two’s for mirth,
Three’s a wedding, four’s a birth,
Five’s a christening, six a death,
Seven’s heaven, eight is hell,
And nine’s the devil his own sel’”
Generally speaking the magpie is regarded as a bird of bad luck and to avert the bad luck the sign of the cross would be made. As with crows many such superstitions involved death and dying, having said that, in some places it was believed to be good luck to see two magpies provided you acknowledged them by bowing.
Owls don’t get off lightly either, firstly it is unlucky to see an owl in the day and they are often regarded as harbingers of death (even here in New Zealand the cry of the Morepork, our native owl is regarded as a portent of a death in the neighbourhood). Interestingly, the hooting of an owl in Welsh villages is said to indicate a girl was about to lose her virginity.
Robins on the other hand are seen as an auspicious bird as a result of the tradition of how the robin got its red breast. Christian folklore tells of how the robin pulled a thorn from the Crown of Thorns and in doing so was stained by the holy blood. Later traditions also have the robin covering those who have died in the open with leaves. To kill or hurt a robin was considered very bad luck and to break a robins’ egg meant something of value of yours would also be broken beyond repair. Unfortunately, the robin could also predict death, by either tapping at the window of sick person or entering a church and singing.
It would be easy to say many of the superstitions surrounding our animal and bird friends are connected to past Christian distrust of that which was not Christian. Cats, owls, crows, hares, horses and dogs all have deep roots in our pagan Celtic past but the degree of bad luck versus good luck seems to come down to how useful the aforementioned animals were.
Witchcraft and the fear of it often results in certain animals having a greater number of superstitions such as the hare and the cat (dogs were also known as familiars but there role is played down). Cats are a difficult case, as their use in controlling the rat and mice population were often overlooked in the zeal behind witch hunts. In the mid fourteenth century a mass culling of cats has often been cited as one of the reasons for the explosion in rat population and thus the onset of the Black Death.
Horses are rarely bad luck and even though stories of devil dogs abound in tradition, making it into popular culture, such as, Sherlock Holmes and The Hound of the Baskervilles. Their usefulness as hunting companions and guardians of the home ensure that dogs never get any truly bad press. Both horses and dogs are easily trainable, their loyalty a given. Animals such as cats, hares and birds can be tamed to a degree but will always have that aura of wildness and unpredictability. It doesn’t require a great deal of an effort for a superstition to take root, no matter how illogical it may seem.
Flash Fiction – a super short story based loosely on one night not so long ago…
I’m tired. I’m tired because I had a shitty nights’ sleep. I had a shitty nights’ sleep because I was awoken at sparrow’s fart by a sore shoulder which turned out to be only the beginning of my first world problems…
You see it begins with the fact I’m not one of those people who toss and turn and who appears to forget that they share the bed with another person, but I will get to that in a moment. I on the other hand, fall asleep in one position and then for several hours do not move. Now it is my assumption – it is only an assumption because usually I am asleep, so therefore not awake and aware – that once I begin to feel uncomfortable I move position into a somewhat more comfortable position and do not wake – or if I do, I do not remember doing so. Last night though was a whole different ballgame.
Last night I woke with a stabbing pain in my shoulder and with my eyes firmly shut and my brain in denial at being awake, I attempted to move to alleviate the pain. It was then I realised why I had not automatically moved in my sleep…I was penned into a small sliver of the bed by the one we shall henceforth call ‘the large hairy starfish’. The immovable large hairy starfish had me cornered and my movability (is that a word…?) was hampered by a leg to the south and heavy breathing to the north. Now I don’t know about you but personally I have trouble coping with the hot humid breath of another person, particularly when it’s aimed directly at my face. After a few moments of quietly fuming over my predicament I found I was able to move just a fraction to relieve the pain in my shoulder, my eyes still shut, brain still in denial and refusing to look at the bedside clock, which we all know would simply be the end of any potential sleep. But then another issue soon became apparent.
Please let me be clear, I have had two children, I know, only two, but in all fairness, they were two large babies with very large heads. Since then I have become that person who before embarking on some great adventure has to make sure there is adequate toilet facilities. No loos, no adventure. The starfish will say, ‘go in the bush’ to which I reply ‘two large babies…’ Yep you guessed it my rebellious bladder had also awoken and was making itself known, painfully. I could have just gone to the loo. No, instead I tried to ignore the impending loss of dignity because if I had given in it would have required me to physically get out of bed, walk to the toilet, turn on a light, sit on a cold toilet seat and then that would be that. I would be awake. So I lay there pretending my shoulder was fine, my bladder was happy and that any minute now the hairy starfish would move. How wrong was I?
After what seemed like hours but was probably only seconds, with a sigh and a huff – the latter aimed at the large hairy starfish for being insensible to my predicament – I gently slid out of bed, (like a fat wobbly sea cucumber, keeping with the seaside theme). Tottered cross legged to the loo and with a clatter of the toilet lid, because some plonker had left the seat up, made it just in time. The relief was sublime. I also took the moment to work out the kink in the shoulder (multi-tasking is my game) with a groan or two.
Just as I was exiting the toilet I came face to face with one of the aforementioned children, now a fully-grown man-child. Who squinted at me and smiled that adorable half smile so reminiscent of the hairy starfish.
“What’s going on,” he asked.
“Needed the loo,” I said, thinking it was rather obvious.
There was a pause as his grin grew wider, “I’m sorry mum for breaking your vagina.” He gave me a half hug as we went our separate ways, him chuckling and heading to the fridge and me for once at a loss for words…and really rather awake.
I wanted to title this blog ‘How to Bluff Your Way in Archaeology’ but that would almost be plagiarism, but I am happy to admit to being inspired by the small and very funny book by Paul Bahn ‘Bluff Your Way in Archaeology’. As you read you may well think I have lost the plot in my little lockdown world, this is not the case (well, not entirely). The following is a tongue-in-cheek consideration (I am basically taking the mick) of the archaeological profession and it is not intended to offend. After all, if you can’t laugh at yourself then who can you laugh at. If you do get offended easily and do take your profession seriously then I would suggest stop here and read no more…
Lets begin at the outset in saying that to be an archaeologist is to be an accomplished bluffer. I can already hear the sharp intakes of breath as archaeologists around the world start formulating their arguments, some will even be nicely presented with bullet points and the occasional funny quote (only ever occasional because it is a serious subject, after all…) and which won’t necessarily be funny to the average person but instead will demonstrate how clever the speaker is.
Now let me qualify that first statement with my own presentation duly littered with funny quotes and memes, (I do this because I can, this is my blog…).
In the majority of cases every archaeologist begins their career as a student and it is here where our life long pattern of bluffing is established. A student must effectively bluff his or her way through numerous years of study, convincing lecturers, Professors and supervisors that they have read the book list, they thoroughly understand what theoretical archaeology is and they can be trusted with a trowel at the next training dig. The universities are themselves places where the student can learn from the best bluffers in the profession.
Lecturers and other academic staff are so good at bluffing that it is almost impossible to tell they are doing it, in fact I am sure they’re not even aware of doing it. On a daily basis they manage to convince students and those not of their pay grade that they actually know stuff when in fact they had only just read up on the subject the night before (I speak from personal experience here…). The senior members of staff are the best bluffers as having already laid the foundations of a good bluff they merely need rest on their laurels watching with glee as others attempt to climb that mountain.
Beyond the university walls there are generally speaking three types of archaeologists. The professional archaeologist (white collar, slightly better paid, tied to the spreadsheet type) who can also lay claim to be a professional bluffer. The need in this day and age to tender for jobs, apply for grants and funds means that in order to make some form of career out of that university degree one’s projects are always ‘crucial to our understanding’ or ‘vital in furthering our knowledge’. Classic bluffer language meant to impress those with the cheque books.
The second type heavily rely on the first for their job, they are the field archaeologists. Their unique take on the bluff begins the moment they start working, whether it is bluffing their way around a piece of equipment they’ve never actually used before or bluffing the boss that it’s not a fresh break/they haven’t been slacking its just a very complicated site or simply bluffing friends and family about how interesting their job is…
Field archaeologists do precisely what it says on the tin, they work in the field digging or surveying archaeological sites. When seen in public they may be mistaken for the local homeless, excavation is not conducive to cleanliness and they wear their dirt with pride. A good bluffer on excavation will always comment on how straight (or not) other diggers trench walls (known as sections) are, or quite literally lose their tempers when someone walks on their newly cleaned surface. The latter is a big no-no and an experienced bluffer will know to ask first if it is okay to enter a trench – earning them much needed brownie points.
The third group are the theoretical archaeologists (they are also sometimes attached to universities mainly so the university can bluff everyone into thinking how academic and clever THEY are). This type has taken the role of devil’s advocate and run with it so far that even the devil has lost sight of the objective. In essence they do not or will not obtain their own material/data so in order to cover up their own inadequacies they question the validity of everyone else’s work. So they ask questions such as how well was the site excavated? Is the sample representative? They publish large quantities of material usually collating and condensing everyone else’s hard won data. This type can be recognised by the excessive use of jargon and large words that mean very little; a heavy reliance on mathematical equations and complicated diagrams. All of which are smoke and mirrors designed to hide their own inadequacies.
All of this is fine and dandy but what are the practical aspects of bluffing your way in archaeology? Well in truth this can be boiled down into two points – the way you look and your attitude…get these right and no one will know you don’t have that degree.
What does an archaeologist look like? This will depend slightly on gender and age – beards are common as are spectacles; a field archaeologist will generally have a very basic wardrobe with sturdy footwear; a ruddy complexion with a touch of sun/wind burn adds to the authenticity. When on a dig be sure to wear the same t-shirt for at least three days in row. Newbies are easily spotted (and derided) based on their cleanliness and the size of their trowel – a good bluffer would have ensured that their trowel was suitably worn down prior to arriving at the dig. The more academic archaeologists are usually the bespectacled type in clothing that wasn’t even trendy in their grandparents day. They often looked confused when approached by the enthusiastic student and will be carrying a collection of papers with hastily scribbled notes that mean nothing to anyone who glances that way. This type of bluffer will always be in an immense hurry and when asked to do something will always forget citing how busy they are and they’re so sorry they’ll get onto it straight away – they don’t…
If at anytime you are asked to contribute to a conversation here are a few things to remember –
*When talking to anyone who knows nothing about archaeology and excavation it is important to emphasise that it is the processing and analysing of the data collected which takes the longest amount of time – the digging is but a small part of a larger picture.
*Desirory comments about the latest Daily Mail or BBC archaeology headline is acceptable in all circumstances. As is wondering out loud who their source of information was and why do they not employ a journo with some archaeological knowledge.
*In any conversation that focuses on individual treasures (particularly when questions of monetary value arise) it is important to let everyone know that you do not approve – a loud sigh usually works well – before launching into a lecture on how archaeologists dig not to find things but to find things out. At which point it is also acceptable to walk away muttering about context…
*When asked why you do archaeology be sure to smile and then tell a story about how as young child you found an interesting flint arrowhead (or whatever is appropriate to you) and so begun your life long passion for the subject. A really good bluffer will be able to produce said arrowhead from their pocket with a whimsical smile. Apart form this good bluffers can talk endlessly about their passion for the subject (don’t forget to get really animated) and how they long to contribute to our understanding of the past. Because lets not forget no one does archaeology to get rich.
*You must at all times pour unadulterated scorn on any who ask about the monetary value of an object and show absolute contempt for ‘treasure hunters’ and the History Channel – I may have repeated myself here…
*Finally, a really good bluffer will be found at the pub – if you’re in the UK – otherwise anywhere there is a plentiful supply of alcohol, preferably cheap…
There is so much more I could wax lyrical about regarding bluffing your way in archaeology (thank you Mr Bahn) but I won’t (phew!) Please do remember that this is my own feeble attempt to get a laugh and if I have failed and you do find yourself a little bit offended perhaps a pint at the pub might help – after lockdown that is…stay safe.
I have had the privilege of being involved in archaeology in both the UK and to a lesser extent here in New Zealand. If you have read my bio you would know that I taught archaeology to University students and adult education students in Cornwall and here in NZ I am a volunteer with the archaeology department at the Auckland Museum.
Recently as part of the latter I was involved in a Bioblitz event on the Coromandel Peninsula. Over this three-day event first the local schools and then on the Saturday the community were invited to participate in a range of activities, mostly to do with the natural environment. Members of the Auckland Museum, DoC Rangers and prominent locals encouraged the children and adults alike to look deeply at the world around them.
For the first time the archaeologists were also involved and for our part we conducted a mock excavation on the beach for the school children as a way of engaging them in what it is that archaeologists do – it was an interesting experiment and it certainly brought to light an issue that is prevalent within the average New Zealanders mindset.
At the beginning of each session the curator, Louise Furey, would ask each group what they thought archaeology was, ‘what do archaeologists do?’ And yes, you guessed it each and every group came back with, ‘digging for dinosaurs/fossils/treasure’. They can of course be forgiven after all they were just children and the forty-five minutes we had them with us was probably not enough time to get across the complexity that is archaeology.
However, what it did do was get me thinking – why is archaeology in New Zealand so invisible?
Even as a university student here in Auckland when people asked me what I was studying and told them archaeology/anthropology they either did not what they were or once again I would get the old, ‘so you dig up dinosaurs?’ It was frustrating in the least…
Moving to the UK, studying and teaching archaeology there was a completely different game. Archaeology in the UK does not need to explained, only the occasional person who thought they were being funny would mention dinosaurs and thanks to numerous tv shows (Time Team, Meet the Ancestors and others) it was much more main stream. As a teacher of adult education there was no end to those who were keen to learn about archaeology and when I came back to NZ I attempted to start adult education classes in archaeology locally but the uptake was so small (3 or 4 at the most) that it was not viable. So why might this be?
I believe ultimately it comes down to people’s perception of the past and perhaps comparing NZ to the UK is not fair, the two countries have vastly different histories but I do think we can learn something from the UK on how to promote the past as being a place everyone can visit and learn from.
I have on several occasions had people ask me if there was any archaeology in New Zealand – they are surprised to learn that not only is the answer is ’YES!’ but that is somewhere around 70,000 archaeological sites in the country, not bad for some 800 years of human occupation. Here is the problem, in comparing ourselves with other countries which have a much longer history we do ourselves a disservice, convinced that our past is not as exciting or as interesting as others we disregard it; archaeology, heritage, history take a back seat and in the case of archaeology become virtually invisible.
Archaeology in NZ has for many years been the domain of professionals and academics which has in effect built a wall between themselves and the general public that was almost impossible to climb over. Changing perceptions takes time and this process has already begun with events such as Bioblitz and New Zealand Archaeology Week which actively involve and educate the public, the enthusiastic amateur. But there is still work to be done, education is vitally important and whilst we do not want people digging up sites (please do not do this, not only is it highly illegal and get you into a whole lot of trouble – about $50,000 worth of trouble – it is ethically wrong), we do want to encourage awareness, understanding and respect.
“Archaeology is one of the most questioned aspects of heritage. The questions are often negative and many highlight a significant misunderstanding on the important role archaeology plays in Aotearoa New Zealand.”
Why is archaeology important in New Zealand? In essence, because our oldest heritage can only be found beneath the ground and reading the evidence in a careful and controlled way is the domain of the archaeologist. Andrew Coleman titled his column ‘Archaeology – the unsung hero of history and heritage’ and he is right it is the unsung hero. Without it our picture of the past would be incomplete, there is only so much standing buildings, documents, oral histories and the humps and bumps of the landscape can tell us. Each are important individually but together with the archaeological knowledge a much more complete picture can be had.
It is the kiwi way not to blow our own trumpet but instead we wait for someone else to notice what we are doing and then tell the world – are we as archaeologists too shy to say ‘hey look at us, we’re important too!’ Perhaps we are just tired of the dinosaur jokes and the Indiana Jones references…Maybe it is here we could look to the UK and the way in which archaeology has connected to the media (Daily Mail headlines not included). Television in particular has played a significant role in awakening the public archaeological interest but it does require the archaeologists to join in. There have been several interesting albeit short lived tv shows here in NZ that have attempted to follow in these footsteps and had the potential to show the masses our unique and fascinating past.
In my own rather humble opinion awareness of archaeology in this country begins with education, not just at university level but at primary and high school. Archaeology is after all one of those subjects which encompasses all aspects of the school curriculum regardless of level. Maths, English, geography, biology, chemistry, physics, geology, environmental science, economics, statistics, computer studies, art, history, technical drawing, photography and more are all subject’s archaeology includes in its parameters. So why isn’t it being taught as a part of the school curriculum, to our children who are the future custodians of our heritage? More specifically why isn’t New Zealand archaeology being taught to our youngsters?
We often encourage our children to be themselves, to not compare themselves with others, to accept their unique points, to celebrate that which makes them different. Perhaps it is time we started doing the same to our past, to celebrate not just the parts that are visible but that which is unseen and underground, to say cheers to the archaeology!
Addendum – I am sure there are some who might read this article and say why would I care, after all I did leave New Zealand to study and work in the UK and that would be fair to ask. At the time of finishing my BA at Auckland University in the mid-90s, I could see that opportunities for me would be limited, this combined with a desire to travel (it’s a kiwi thing) and a long-standing interest in British archaeology it was only natural for me to head overseas. But I have been back now for almost fifteen years watching from the side lines and my enthusiasm and love of the subject has not waned. It does not matter where I am, for myself it is the understanding of the past that matters and archaeology is central to this.