Death in the Museum

Meet the curator- Rebecca Bower

Photography by Sotha Bourn © Powerhouse Museum, all rights reserved.

Name: Rebecca Bower

What is your specialty area? Like many curators at the Powerhouse I studied archaeology, having wanted to be an Egyptologist since I was a little girl. It was pure coincidence that my first year at university was soon after Raiders of the Lost Ark came out. There were a bumper number of wannabe archaeologists that year hoping to be lectured by an Australian Indiana Jones!!! The reality was far different and the drop out rate, high. Unlike many I survived the undergraduate course, became the inaugural graduate of the Historical Archaeological honours program at the University of Sydney and followed that with a post graduate degree in Maritime Archaeology. Before making the leap into the museum world I ran my own consultancy business specialising in archaeological footwear and shipwreck research, but within a couple of years was bored and looking for new challenges. I started at the Powerhouse as an Assistant Registrar, later moving to Curatorial. I pursued an internship at the Smithsonian National Museum of American History and a Masters Degree in Public History to develop my understanding of photographic history and practice.

Over the years I’ve worked primarily within the area of performing arts on a number of research projects and exhibitions. An inveterate traveller and hoarder, my research interests are so diverse that I have difficulty in sticking to one specialty. I am lucky my job and studies have allowed me the flexibility to develop specialist knowledge in a range of areas in performing arts and photography, such as early 20th century travelling tent shows, Bollywood films and vernacular photography. My colleagues consider me the resident Elvis Presley aficionado and my desk, the local tourist attraction, is littered with kitsch ephemera, the product of travels in the Middle East and India and my fascination for religious ritual. Some may accuse me of having a short attention span, I consider it collecting knowledge like I collect things and you can never have too much of either.

How long have you been working at the Museum? That’s like asking a lady how old she is! I’d like to say since Adam was a boy. In fact, compared to some, a relatively brief 17 years.

Favourite object in the collection? In all the years I have worked here I have never been able to nominate a single object as my favourite as my tastes and interests change on a regular basis. Is it museological schizophrenia? The beauty of working with a collection as diverse as this is that most interests are catered for. One thing that has remained constant though is my passion for interesting and quirky stories. I have a great fondness for objects relating to people’s religious observation, their sexual proclivities and the rituals associated with their death. To me these are the most important aspects of human existence and yet often these subjects are shrouded in shame, misinformation or bigotry.

I am drawn to the beauty of Natraja, the Hindu god Shiva performing his celestial dance, the serenity of the Tibetan Buddha, the sacred bull Nandi, the joi de vivre of Krishna dancing and the rituals associated with the Tibetan Vajrayana Buddhist skullcap. The ushabtis and bust of Osiris are a nod to my past. I am fascinated by the appropriation and reinterpretation of religious symbols as expressed in the posters for Mambo Goddess and the ‘Christmas is false consciousness Eve’ party while the statue of St Cecilia, speaks to my love of Christian/Catholic ritual. My interest in the rituals surrounding death is represented by the funerary urn “Three Dead Passengers” and the crucifix from the Eastern Suburbs Crematorium. There wasn’t room for the ash grinder in the photograph. Finally, I am intrigued by the pushing of sexual boundaries as expressed by Richard Boulez’s bondage collection euphemistically entitled “collection of leather accessories’’ and Gretel Pinniger’s fetish corsetry.

If there was a position called ‘Curator of religion, sex, death and weird stuff’ then I’m sure it would have been invented with me in mind!

What piece of research or exhibition are you most proud of in your career at the Museum? I rarely use my archaeological specialist knowledge in a museum context. So it was a real pleasure to use my specialist knowledge to catalogue the Joseph Box footwear collection and work directly from shoe historian June Swann’s notes.

Being just a tiny bit ‘obsessed’ by Bollywood I relished researching Indian films made in Australia for the Australian component of the Cinema India exhibition, curating a film program and exposing our audience to the magic of Indian film. Watching scenes being filmed on the streets of Sydney for the Bollywood film ‘Heyy Babyy” wasn’t bad either.

The running joke of the team during the development of The 80s are Back was that I ‘was born’ to work on this exhibition. There is certainly no denying that my formative social years happened during the 1980s and being able to relive my youth under the guise of work was a pretty special experience. Being able to use social media such as Facebook to undertake primary research and in the process discovering so much rich content for the exhibition was fun and a revelation. I think the subcultures section of the exhibition was all the richer for these personal stories and mementoes.

Pushing up daisies- a mortuary table

Powerhouse Museum: Collection

This mortuary table was used in the mortuary at St Joseph’s Hospital, Auburn, in Sydney’s western suburbs in the 1940s and 1950s. It was used for both teaching and medical purposes. It was also used to prepare bodies for transport to funeral homes. The mortuary at St Joseph’s was little used after the 1950s, as post-mortems were being done in specialist centres by then. The mortuary was converted to a laundry in the 1990s and one of the graduate nurses of St Joseph’s, Lorna Higgs, rescued the table and it was installed as a potting table in her backyard at Yagoona. When she passed away, her daughter, Pauline Higgs, also a graduate nurse of St Joseph’s was renovating the house at Yagoona and asked if the donor would be interesting in taking the table. Ms Cosgrove did rescue the table; and is also a graduate nurse of St Joseph’s. Provenance has been kept from installation at St Joseph’s up until this time.

To save the table from damage, and to have the object’s importance recognised, Ms Cosgrove donated the mortuary table to the Powerhouse Museum in 2010.

The practice of post mortem, human dissection and embalming has been recorded as far back as 3,000 BC in Ancient Egypt. Autopsies and body preparation have been a part of nearly all cultures for religious, legal and educational purposes. Some cultures are resistant to the practice of post mortem as they believe it is disrespectful and impinges on funerary rites.

Mortuary practice is an important part of human culture. It is the final aspect of medical, pathological and cosmetic activity performed on the human body. The table is an essential component of the mortuary. Along with other mandatory aspects, such as cooled body storage, appropriate instruments (of which the Powerhouse Museum has some excellent examples), good lighting, adequate ventilation and personal protective equipment, the mortuary table must be maintained to the highest standard of repair and cleanliness. This model is made from porcelain – an easily decontaminated material – and is designed to allow liquid material to drain easily away.

The table’s manufacture and design are coldly utilitarian, and yet have a soft aesthetic. The drainage channels and large sink leave little to the imagination; however, the porcelain that allows extreme ease of cleaning of body fluids and matter is also an attractive piece of craftsmanship. This is why the mortuary table has survived five decades: people who had worked with the table saw its beauty and value and saved it. The table began life as a part of human dissection apparatus, but went on to be a potting table in a suburban backyard. It fulfilled both roles superbly.

Death in the museum- part 3: Ancient Egypt

Collection: Powerhouse Museum

I’m starting to notice a bit of a theme amongst some of the entries for our 1st birthday competition – stories about mysterious sightings in the Museum, ghosts and other morbid tales! So, perhaps it’s a good time to raise some objects from the dead again in part 3 to our ‘Death in the Museum’ series! The following provides a snapshot of the Museum’s small, but representative collection, of Ancient Egyptian funerary objects which I presented at one of the Museum’s Talks After Noon sessions to cooincide with Halloween last year.

Many people assume that the Ancient Egyptians were obsessed with death and for good reason – they spent their whole lives preparing for it! But, in fact, it was quite the opposite. The Ancient Egyptians were actually obsessed with life. They believed that death was a necessary interruption to achieving eternal life, so long as on earth they practiced piety to the gods, mummification and were buried with statuary and other funerary equipment in their tomb.

Collection: Powerhouse Museum

Our first object is the earliest grave good in the Museum – it is an example of ‘black-topped’ Predynastic ware. It most probably comes from el-Badari in Upper Egypt and dates to around 4500BC. Remarkably, vessels like this were hand formed and burnished rather than glazed. They typically appeared in small quantities in the graves of private individuals.

Collection: Powerhouse Museum

This is a kohl jar used for holding black cosmetic eye paint. It is made from Egyptian alabaster and dates to the Middle Kingdom, around 1900BC. Kohl jars like this first appear in the mid-late Old Kingdom in the burials of women, often with mirrors, palettes and jewellery such as…

Collection: Powerhouse Museum

…this pair of faience beaded necklaces. Faience is a ceramic material made from crushed quartz or quartz sand with small amounts of lime and plant ash or natron and glazed. We do not know the date or provenance of these examples, and it is possible that these beads were loose and re-threaded into jewellery in contemporary times.

Collection: Powerhouse Museum

Faience was also the preferred material for shabtis figures. Shabtis are small statuettes of the deceased, which are mummiform in shape that performed the laborious tasks required for the production of food for their owners in the afterlife (such as sowing seeds, harvesting crops and irrigating the land). This blue-glazed shabtis (above) comes from Deir el-Bahri and is inscribed “The Osiris, overseer of granaries, Djed-khonsu-iwf-ankh, justified”. Shabtis became so important to the Egyptian belief system that by the New Kingdom, shabtis boxes were developed which held 365 worker shabtis (one for everyday of the year) and 36 overseer shabtis which told the workers what to do.

Collection: Powerhouse Museum

An overseer shabtis was distinguished by a whip held in one hand. This particular example belonged to In-peh-ef-nakht and dates to the Third Intermediate Period (around 1000BC). Shabtis from this time are characterised by the seshed headband which hangs down the back.

Collection: Powerhouse Museum

This is a bronze statuette of the god, Nefertum, who is identified by the lotus flower surmounted by two tall plumes on his head. Nefertum was linked with the gods Ptah and Sekhmet and formed part of the divine family of the Memphite area.

Collection: Powerhouse Museum

This is Harpocrates – the Greek name for the child god Horus, identified by the side lock of hair and finger in his mouth. To the Greeks, Harpocrates was the god of silence and secrecy. This particular example most probably dates to the Ptolemaic period around 300BC.

Collection: Powerhouse Museum

Apart from statuary, gods were immortalized in the form of amulets. Amulets are protective charms which were frequently worn on necklaces and wrapped inside mummy bandages. This amulet depicts Isis seated with her son, the child god Horus suckling her breast (unfortunately, Isis’ head and shoulders are missing) with his head propped up in her left hand. Amulets like this served to protect both women and children in the physical world as much as in the afterlife.

Collection: Powerhouse Museum

This amulet is of the Hippopotamus god Taweret, who was the protector of women and childbirth. This example dates to the Saite Period and probably comes from Saqqara or Memphis.

Collection: Powerhouse Museum

The scarab beetle, the embodiment of the god Khepri, was an important symbol to the Egyptians of rebirth. Scarab amulets like this were typically threaded onto a larger beaded net which shrouded the mummy of wealthier Egyptians, along with the four sons of Horus – Imsety, Duamutef, Hapi and Qebehsenuef.

Collection: Powerhouse Museum

This is a true little souvenir of the late 19th – early 20th century; a fragment of mummy cloth and a lock of a female mummy’s wig, possibly that of a Queen from the 18th Dynasty, mounted and framed by Professor Grafton Elliot Smith, an Australian born Egyptologist. And, underneath the mummy cloth it says, “Piece of mummy wrapping of Rai, nurse of Queen Nefertari, wife of Ahmosis I”.

If you would like to discover more about the scope of our collection of Egyptian and related antiquities, click here. My colleague, Paul Donnelly, also published a very comprehensive article on our Egyptian amulets collection in Mediterranean Archaeology in 1999.

Death in the Museum part 3: ashes to ashes

Part 3 in a series (click here for part one, and part two)
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Collection, Powerhouse Museum

I have been pretty inspired by recent research done by Einar Docker on Annette Kellerman here at the Museum and I was amazed to find that we have this casket in our collection.

This little box housed the famous Annette Kellerman’s ashes after she was cremated. Her ashes were then scattered on the Great Barrier Reef in Queensland, a fitting resting place for the ‘Australian Mermaid’.

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Image courtesy of The Story of Swimwear

 The Story of Swimwear

It is now part of the Annette Kellerman collection we hold at the Museum.

This got me thinking of what people actually do with a loved ones ashes? One of the comments, from part one of this blog series, alerted me to an innovative solution, have them turned into a unique diamond! (Saves years of dusting that urn on the shelf)

Or if you prefer a flashier way to go you can make ashes into fireworks!

Or mixed into paint to create an artwork

Or made into an actual coral reef!

Or you can send them into space

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Designed by Nardine Jarvis, © all rights reserved, Image source: www.nardinejarvis.com

My absolute favourite would have to be this one:

You can be made into pencils! This box allows you to retrieve one pencil at a time, you sharpen the pencil shavings back into the box so when all the pencils are used up you are left with an urn. Who would have thought the human body could create enough ash for 240 pencils?

So what about you, would you wear a diamond ring made from nanna’s ashes? Would you want your ashes to go up in a blaze of glorious fireworks?

Needless to say I am pretty amazed there are so many options to create keepsakes out of cremated remains. (and a little creeped out!)

Happy Friday the 13th!

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Collection; Powerhouse Museum.

Unlucky Friday the 13th is apparently the most popular superstition in the world. I, for one, do not have supersititious beliefs, I open umbrellas inside, I like black cats, and I confidently walk under ladders. If you do fear Friday the 13th you have a paraskevidekatriaphobia, and I suggest you cease reading this post immediately.I dedicate this post to all our readers, may you have an unremarkable Friday the 13th! Here are some superstitious things from our collection:

Collection; Powerhouse Museum

Toy cat from the Jandaschewsky collection

Superstition: If a black cat walks towards you it brings good luck, if it walks away from you it takes your luck away.

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Collection, Powerhouse Museum

NSW ambulance service ambulance.

Superstition: Seeing an ambulance is bad luck unless you pinch your nose or hold your breathe until you see a black or brown dog.

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Collection, Powerhouse Museum

Anatomical model of the human ear.

Superstition: If your right ear itches someone is speaking well of you, if your left ear itches someone is speaking ill of you.

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Collection, Powerhouse Museum.

Tailor’s scissors

Superstition: If you drop a pair of scissors it means your lover is being unfaithful to you.

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Collard and Collard Collection, Powerhouse Museum

Pencil from the Collard and Collard Collection

(This one is dedicated to all those students sitting their HSC exams at the moment)
Superstition: Use the same pencil to take a test that you used for studying as the pencil remembers the answers!

Do you have any little quirks when Friday the 13th comes around? Avoid cracks in the pavement? Throw salt over your shoulder? I want to hear some whacky ones!

Death in the Museum- part two- the crematorium

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Photography by Andrew Frolows © Powerhouse Museum, all rights reserved.

In the first contribution to Death in the Museum, Erika wrote: ‘coffins have traditionally been made to protect the body, and thus been made out of strong materials such as steel and hardwood’.

It is interesting that this practice survives because most coffins are burned, not buried. Cremation is more popular (is that the word?) than burial in Australia. Cremation was rare in Western societies until the twentieth century – Rookwood Crematorium opened in 1925, Eastern Suburbs (Botany) in 1938, and the practice was not truly mainstream until the 1960s and 1970s. The churches – the Roman Catholic Church, especially – were opposed to cremation, although this opposition is less strident today.

In 1994 the Powerhouse acquired technology and other artefacts from Eastern Suburbs Crematorium. It seemed worthwhile to document this major change in funeral ritual and practice. In addition, technological efficiency and certainty were main arguments for cremation – mourners received the tangible remains of their loved one, rather than a site for its slow decomposition.

The cremation process at Botany is now fully automated, partly to reduce atmospheric pollution and furnace fuel consumption. The artefacts acquired by the Powerhouse included a 1938 ‘charging’ machine – a wheeled trolley used to transfer coffins from the funeral chapels to the furnace (as seen in the photo above). The coffins were loaded and unloaded with manual assistance by Crematorium staff.

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Collection, Powerhouse Museum

We also acquired a converted coffee grinder, used to ensure that the funery ashes attained a fine consistency.

With possibly an excess of curatorial zeal the acquiring curator, Eddie Butler-Bowdon, organised a photographic trip to Botany to record the crematorium works in action. Museum photographer Andrew Frolows’ images are memorable, capturing an experience quite different to that on the other side of the funeral chapel wall.

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An occasional debate occurs regarding the environment consequences of cremation and burial. This usually involves comparing the energy input and pollution output of a crematorium against that of indefinitely maintaining a cemetery.

Yet at a personal level the industrial violence of cremation was the abiding impression. Perhaps this is merely a new variant of the Victorian fear – dramatised in literature and music – of being buried alive. The most important consideration, perhaps, is the experience of the mourners, not that of curators (who are paid to be nosy).

We’d like to know your experiences and thoughts of cremation. Would you like to be cremated or buried?

Death in the Museum- part one- green burials

LifeArt Coffin

Photo courtesy of LifeArt

I am in the middle of acquiring a coffin, and not just any coffin, one that is environmentally friendly.

This LifeArt coffin is not only spectacular looking, it is also made from almost 100% recycled materials, and will break down easily once in the ground. It has just been on display in the Museum as part of the Sydney Design 09 festival.

The act of burying the dead dates back to the very first Homo-sapiens who dug out shallow graves. Since then different cultures and religions have evolved to perform a variety of rituals and burial practices such as cremation, sky burials, mummification, burial at sea, or even cryonics!. But one of the most popular in western culture today is to bury a body inside a coffin, or casket, in a cemetery

Coffins have traditionally been made to protect the body, and thus been made out of strong materials such as steel and hardwood. These coffins not only take up a large amount of ground space (something most countries are running short of) they use a large amount of non-recycled material and can contain environmentally harmful chemicals that can leach into the ground.

Since I’ve been researching coffins I have been exposed to a few new ‘green’ ways to be buried:

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Image courtesy of Promessa

The Swedish have come up with something called Promession, which is a way to freeze dry human remains. The body is submerged in liquid nitrogen, then slighty vibrated, the end result is a fine powder. promession-steg2promession-steg3
The powder can then be used to help plant a tree, placed in an environmentally friendly casket, or buried directly into the soil.

A Queensland council has taken the idea of natural burials one step further. You can now be buried in a cardboard coffin (or without a coffin at all) in bushland, and the position geo-tagged, so family and friends could return to the site. Information such as family pictures, biographies, and even letters can be attached to the GPS marker and retrieved with a handheld GPS system.

While it’s not for everyone, cardboard coffins are a good way to be ‘green in death’ as well as in life!

I want to be returned to the earth as naturally as possible after I die, being buried in bushland doesnt sound like a bad idea!

I want to know what you would like to happen to you after you die? Does your religion or culture dictate what will happen to your body? would you make an effort to ‘go green’?