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Local cemetery customs further illuminate the significance of affcctive lies uniting the
living and their dead. 1 In his successive studies devoted to material culture in relation 10
death, Gerald Pocius concludes that "the place of burial" and its attending customs
function as "channels of contact" with the family dead. His survey of the evolution of
burying customs reveals that while the church progressively institutionalized burial in a
conscious allempt to control (i.e. reduce) contact with the dead,2 and gravestones as well
as epitaphs for long were imported, the decoration of graves to this day remains the only
"popular" expression in this respect. Pocius analyzes this indeed popular custom as
resisting the imposed removal of the dead from social life. He explains the persislence of
this humble art as "the only viable channel through which the living can express their
desire to maintain contact with the dead, thus lessening the social and psychological
disruption at death."3
Gmve plots, whether in IOwn or country, are sharply and neatly delineated, covered
with some "permanent" substance, such as white or black gravel distinct from that of lhe
cemetery paths, broken glass, sea shells, astro turf or trimmed glass. Brightly-coloured
plastic flowers, available even from outport groceterias, not only compensate for the rare
and costly real ones, but also seem to be preferred for their suggestion of "permanent"
remembrance. Under the creative and sometimes naive arrangemcnl of lhese malcrials,
one unmistakably reads wannth, fervour and faith. 4
Repairing, tending and decorating graves is done in the summer, particularly Sunday
afternoons, and the most intensively the weeks prior 10 the "flower service," (i.e.
cemetery mass) which most denominations hold annually in each cemetery. This custom
has been going on locally for longer than Father O. can remember. This olltdoor mass is
held in the evening so that all, including men fishing, can attend. In line with whal
preccdes, Father 0.'5 comment reveals the strong if not prevailing affective sense of such
masses for their "participants":
I Cremation was only very rccently introduced and still represents less lhan 2% of all
dealhs in lhe provincc; MUNFLA 87-159/Cl2031.
2Poeius, "Transformation" 25-34.
3pocius, "Place," abstract.
4 Pocius, "Cemelery Decoration in Ncwfoundland: Channels of Conlaet betwecn the Living and
lhe Dead," paper read at lhe joint mecting of the Society for the Study of Architccture in
Canada and lhe Society of Architectural Historians, Vicloria, British Columbia, April 3,
19R1