The taphonomy of human remains and associated funerary textiles are inevitably linked. The interplay among burial clothes, human remains, insects, rodents, and preservation is explored through study of a group of postmedieval burials in Finland. These burials have been either archaeologically excavated or inventoried beneath wooden church floors. Decay and preserving factors for various conditions are studied, allowing in-depth study of individual garments and identification of the burial season. In addition, research has revealed different factors that have an effect on future preservation of the burials under church floors.

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Four coffins dating from the period between the mid-18th and mid-19th centuries from Keminmaa in northern Ostrobothnian Finland were examined using computed-tomography (CT) scanning, a methodology with research applications for exploring human remains, coffins, and funerary textiles. The age and, in two cases, sex of the remains were estimated, and both historical sources and archaeological material suggest that socialization through gender was apparent in this collection. This article explores both the material testimony of care, dedication, and innocence of newborn and infant burials, as well as the socialization process and role of women adolescents in providing children’s funerary materials.

Examination of northern Finnish postmedieval funerary attire and coffins reveals culturally constructed sensory experiences and emotions of the individuals who took care of preparing dead children for burial. Based on historical sources, the attire and coffins for small children were generally made by adolescent godparents, whereas dressing and handling of the dead bodies were left to mature women. Because of their beliefs, parents rarely took care of these duties. Archaeological funerary remains provide an avenue through which to explore the sensory experiences of social groups with strongly held religious beliefs and conceptions regarding the dead and the deceased. Common features in the burials allow the interpretation of emotional patterns and collective memories of contemporary people from three starting points: sleep and eternal life, the innocence of children, and coping mechanisms dealing with child deaths.