Neither the birthdate, religious affiliation nor country of origin of the person to whom this skeleton originally belonged is known. It was collected before modern licensing standards regulated the possession of human remains. All we can be certain is that it belonged to a Western European male.
The circumstances under which it entered the Museum’s collection are also unknown. No documentation survives. Our decision to display it here therefore comes with a need to preserve the dignity of the deceased person as far as possible using the scant information we have. Important ethical considerations about this display are outlined below.
In 'The ethics of displaying human remains from British Archaeological sites' (2013), Hedley Swain remarks on "the central paradox" of the "exhibition of human remains". "Many of us sense," Swain writes, that displaying remains "may not be quite right. We cannot identify or articulate exactly why, so we compromise. We do it, but ‘with due respect'."
Two key ideas arise from Swain's writing. The first is perhaps the most important: the idea of respect. Once we as museum curators commit to educating students and the public about human anatomy using a skeleton as an educational resource, our primary concern must be granting "due respect" to the original owner of the displayed bones. In the Alfred Denny Museum this respect comes in several forms:
Being as transparent as possible about the information available to us surrounding the skeleton's collection and origin
Ensuring the skeleton is exhibited in a dignified posture, kept clean and well preserved.
Signalling the ethical considerations surrounding our decision to keep it in the museum.
The second point that emerges from Swain is more nuanced.
By displaying human remains, Swain suggests that we face up to the feeling of "compromise" at every turn. Especially in this case, where the wishes of the skeleton's deceased owner cannot be known, we must acknowledge the possibility that by displaying their remans, we compromise their wishes for their own posthumous treatment. In short, there is a very real chance that they would not have wanted their skeleton on display.
As viewers, our own feeling of compromised morality – that we're doing something that "may not be quite right" (Swain's words) – becomes important as a counterweight to this potential violation of the deceased person's preferences. It is important that in viewing this display we are never entirely comfortable – this feeling of discomfort is there to be held and thought through rather than shied away from. It reminds us, finally, of the humanity attached to any display of human remains, and that our decision to display it in an educational context comes amidst uncertainties about the life and desires of the person it belonged to first.
Sources:
Hedley Swain, ‘The ethics of displaying human remains from British archaeological sites’, Public Archaeology, 2 (2002), 95-100 (P.97)