In this ingenious co-operative case study, archaeologists and Indigenous peoples use geophysical survey to scan suitable places for the reburial of repatriated human remains. The process is also building a procedure for the low impact and respectful research of early Indigenous burial locations.Keywords: South Australia, Indigenous burial, repatriation, reburial, geophysical survey
Introduction
We ask non-Indigenous people to respect and understand our traditions, our rights and our responsibilities according to Ngarrindjeri laws and to realise that what affects us, will eventually affect them (Ngarrindjeri Nation 2006: 13).In recent decades the issue of repatriation has generated much debate, and increasing pressure has been brought to bear on institutions to repatriate their collections of Indigenous skeletal remains and cultural objects (Fforde 2004;Fforde et al. 2002). Alongside their international counterparts, Australian Indigenous communities have been at the forefront of this movement, since many of their ancestors were placed in collections by the scientific community with the aim of ascertaining where they 'belonged' in evolutionary and racial classification schema. The process of repatriating Indigenous Australian skeletal remains is now well underway with many large collections having been returned (e.g. Hall 1986;Hemming & Wilson 2005;Lahn 1996;Turnbull 1993). However, there remain many outstanding issues for resolution.The repatriation of human remains is the beginning of a complex process that often rapidly exhausts local capacities and resources (Wilson 2005). Generally speaking there are three options available: retaining the remains in a Keeping Place (whether temporarily or permanently); cremation; and/or reburial. While recognising the importance of all these options, we concern ourselves here only with issues relating to the third option, reburial, and only when interment occurs in the ground (as opposed to bundle burials being placed in caves or logs). In some instances, the community desires that reinterment occurs as soon as possible, and this is carried out quickly wherever access to land with secure tenure can be obtained. For other communities, it is critically important to ensure their ancestors are reburied as close as possible to their original interment locations, often entailing a lengthier process in order to ascertain where that might be. Unfortunately, this outcome is not always achievable as sometimes the accompanying documentation is insufficient to determine the original burial location, or alternatively the burial site may have been developed in the intervening period. In one instance involving the Muthi Muthi people, the original burial site had subsequently become a popular public camping area and Elders felt reburial would be safer in a more private location nearby (Mary Pappin pers. comm.). Likewise, when almost 200 individuals excavated in the 1970s from the Broadbeach burial ground (Haglund 1976) were repatriated, the Kombumerri community chose a reburial location in ...