Oberlin Cemetery, located near downtown Raleigh, North Carolina, USA, was founded in 1873 following the American Civil War (1861-1865). This 3.2 ac (similar to 1.29 ha) parcel of land served as the main cemetery for the people of Oberlin Village-the largest freedmen's community in Wake County. Today, descendants of the village founders and other neighbourhood residents, organized as the Friends of Oberlin Village (FOV), are preserving this community landmark and working to have its historical significance recognized. In support of these efforts, terrestrial laser scanning, global-positioning-system-enabled pedestrian and ground-penetrating radar (GPR) surveys were conducted during the winter and summer of 2016. We inventoried 276 formal grave markers identifying 221 individuals, 296 elongate depressions without a formal marker interpreted as sunken graves, and 130 fieldstones interpreted as burial markers, resulting in an estimate of 517-to-660 persons interred within the cemetery. The GPR survey supported the interpretation of topographic depressions as sunken graves; however, the undulating topography, as well as the density of trees and shrubs, limited this survey to similar to 12% of the site. Based on the birth dates listed on monuments, similar to 23% of these persons were born before the end of the Civil War. Death dates show the community's continued use of the cemetery throughout the early 1970s and less frequent use after that, with the most recent burials in 2009. A comparison with a 2012 inventory of monuments within Oberlin Cemetery suggests that similar to 3% of the markers were lost or displaced in 4 years, highlighting the importance of survey and preservation efforts. This work contributed to the FOV's successful nomination of the cemetery to the US National Register of Historic Places and was used to support several grants received for its preservation.

A number of recent works have explored the value of scholarly efforts to "unpack" museum collections and examine the constitutive networks and histories of objects. The interrogations of collections through methods such as object biographies and itineraries imparts important knowledge about the institutions, disciplines, and individuals who made museum collections, contribute to deeper understandings of the roles of objects in creating meaning in and of the world, and suggest implications for future practice and policies. This article examines the object itinerary of a cultural property item of negative heritage: a three-dimensional painted plaster work of craft-art originally designed to symbolize the scientific practice of anthropology in early twentieth-century Germany and later associated with wartime collecting during World War II, the history of American archaeology, and the modern repatriation movement in museums.

In its origins as a concept, wealth in people depended on the circulation and accumulation of rights and obligations among and over the living. But if a person is a source of wealth, what happens when the person dies? Would the person be excised from the relationships upon which wealth in people depends, or might his or her wealth remain accessible to the living? To address this question, we present the case of Oberlin Cemetery in Raleigh, North Carolina. The cemetery was the core of Oberlin Village, a freedperson's African American community founded in the mid‐nineteenth century. Today, development threatens historic resources surrounding the cemetery, but a community organization founded by descendants and neighbors has emerged to preserve and promote their heritage. We are a group of anthropologists, geologists, and historians who live and work near Oberlin Village and who collaborate to help this organization achieve its goals. Here we report how our efforts to document the cemetery's history have bolstered their advocacy and validated their claims to wealth in the people buried there. Thus we show how wealth in people extends to the dead when graves and the people within them are potent sources of value for the living.

This paper discusses exploratory PhD research which utilized ethnographic methods in an attempt to understand the myriad connections to archaeology, history, and heritage in a small Indiana town. I rejected an initial hypothesis that archaeological resources are an integral part of collective cultural identities and, instead, discovered that talking with living people can facilitate more effective communication and collaboration between archaeologists and local communities by making research and educational efforts contextualized and community-based. Through discussions with local stakeholders, I believe all archaeologists have better opportunities to link the professional ethics of accountability, public education, and stewardship in their research.