“…Identification and subsequent interment also creates opportunities for commemoration (e.g., Huggins, 2012), thanatourism (Stone, 2006(Stone, , 2012, and exposure to the memento trade (Penfold-Mounce, 2010)(see Rogers [2004] for an interesting take on the latter), while also positioning researchers to speak to the pastness or authenticity of a specimen (Holtorf, 2013;Holtorf and Schadla-Hall, 1999;Jones, 2010). In our work, the successful identification of the Fort King George skull as one of the Georgia Martyrs had the potential to create a relic of the Catholic Church, to sacralize the skull, and to unleash infinite possibilities of theft, worship, contest, and scorn (Duncan and Stojanowski, 2014).…”