The Family Cemetery In Appalachia

The family cemetery in Appalachia has played an important role in social life, local history, and culture since Daniel Boone led the earliest settlers through the Cumberland Gap. The early settlers were coming into a country in which there were no roads, no white or European presence, and no prior history by their own kind of people. It was a rugged and dangerous environment. In a very short time, accidents, child birth, Indian warfare, and disease began to take their toll. Customs and sanitary norms of the time required that the dead be buried immediately. A certain percentage of those deaths took place even before the settlers were near an area where they intended to stay long term. In those cases, the dead were simply buried in the next available bit of ground where it was soft enough to dig. Many of those trail side graves have been lost for centuries. At times of Indian warfare, it was also not unknown for the settlers to make attempts to conceal the graves of their dead. They generally would have done this for two reasons: 1) to conceal losses of able bodied fighters from the enemy; and, 2) due to generally unfounded fears of desecration of the graves. But after settlers had found the piece of land they intended to call home, they buried their dead on their own land. A small piece of land would be chosen at the time the need first arose. The first grave would be dug and that spot would be designated the family cemetery for the Browns, or White's, or Hicks'. These first and most eventual graveyards in Appalachia were usually located on a piece of high ground, often with a good view of the surrounding area. It was often a favorite spot of the head of the household. There was also a common belief that on resurrection morning the dead in Christ would arise with the first rays of the morning sun. The higher elevations usually got morning sunshine earlier than low lying ground. It was also common for graves to be placed with the face of the dead toward the sunrise.

Funeral Home Fans And Funeral Memorial Cards--Two Appalachian Traditions

 I recently posted a small post in Facebook about funeral home memorial cards which was my rapid response to a clue on "Jeopardy" the day before about the poem "Crossing The Bar" by Alfred Lord Tennyson which has been used on the back of funeral home memorial cards in Appalachia for many years.  That post was very actively and positively received by numerous people in Facebook groups devoted to Appalachia.  It had never occurred to me to write a post about these two topics despite the fact that I have been saving/collecting both items for quite a few years.  I have probably a couple hundred funeral memorial cards, all from funerals or visitations I have attended over the years.  I have also recently acquired a small collection of funeral home fans both from funeral homes where I have attended services and from a few small yard sales I have attended.  Both these items, especially the fans, are less often seen than in the past.  Funeral memorial cards were present at nearly every funeral I ever attended until about ten or twenty years ago.  Funeral home fans became less common when the small rural churches across Appalachia nearly all acquired air conditioning.  Nearly all Appalachian funeral homes for many years used the fans as advertising and always left a stack in every church where they held a funeral.  Many of the older Old Regular Baptist, United Baptist, Freewill Baptist, Holiness, and Pentecostal churches across the region still have some number of the fans which are frequently still used even if electricity and air conditioning are present.  But most funeral homes have stopped using them as a form of advertising.  Historically, the fans nearly always had a front side which was some generic religious themed reprodution of a religious painting or photograph in color, sometimes a photo of the funeral home building, but more often a painting of one of the more popular depictions of  Jesus Christ, either on the cross, the Last Supper, as the Good Shepherd, or arising from the tomb.  The reverse side was almost always plain white with the name, address, and telephone number of the funeral home involved.  The fans were usually a thin piece of somewhat stiff paper about 8" x 8" with a flat wooden handle stapled to the fan which was about 1" x 8".  It was also possible to see the same fans from the same printers being used by both local businesses and political candidates but they are less common.  I do have a few political fans in my collection.  

This first fan is from the funeral home with which I grew up as a child, The Hall Funeral Home of Martin, Kentucky, and shows Jesus Christ as The Good Shepherd on the front which is one of the most common scenes to be shown on funeral home fans.  

This next fan is from a funeral home, the Thornburg Funeral Home, and a community, Farmland, Indiana, in which I have never been.  I located the fan at a small yard sale in Stanton, Kentucky, where I also bought several other funeral home fans and a couple of antique books and a corn sheller.  It shows a typical Last Supper scene with a typical advertisement for the funeral home on the back. 

 

The funeral memorial card below is from the funeral of a neighbor, Flora Cook Isaac, and has a photo of the deceased on the front which is a common choice for funeral memorial cards.  

The interior of Flora Cook Isaac's memorial card is a typical two-sided print statement of birth and death dates, survivors, clergy, burial site, etc. and the left side of the print is the 23rd Psalm which is also a very common inclusion either on the inside left of the rear of these memorial cards. 

This next memorial card is from the funeral of my good friend and former auction ring man, Dewey Rogers.  The front is a depiction of the pick and shovel of a coal miner, which he had been in his younger days.

 

 

 

I will be adding several more photos to this blog post over the next few days due to a current problem with converting scans and photographs on the equipment I am using.  If you like what you have seen so far, please return in a couple of days and I will added to the contents of the photograph section. 

"Death and Dying in Central Appalachia: Changing Attitudes Practices" by James K. Crissman--Book Review

 

This book was published by The University of Illinois Press in 1994 which means that it is somewhat dated in terms of changing attitudes and practices in the Appalachian region.  But no one has published an adequate book since this one was released to account for any changes in the intervening 27 or so years.  The only book I know of which comes close is "Decoration Day In The Mountains" by Alan Jabbour and Karen Singer Jabbour and it is directed only toward the practices of decorating graves and cemeteries and not toward the entire broad spectrum of how death, dying, burials, grave digging, funerals, memorial services, and numerous other aspects of how we, as a people with one of the most unique cultures in the entire country, deal with our dead.  Until another author produces a book of this quality and depth of research which covers the entire width, depth, and breadth of the field, this is the book most likely to give the best answers to any interested person about death and dying in Central and Southern Appalachia.  I have mentioned this book at times in several other blog posts on this blog but I have never written an entire blog post about it and, in that respect, I have been remiss.  Due to the fact that it was published by a major academic press, there are usually a few good used copies available at one or more of the large used book websites on the internet and it is well worth buying for the serious student of Appalachian Studies or the avid reader who is simply interested in any aspect of the book.  

The author, James K. Crissman, did a well researched, scholarly job of discussing nearly every aspect of death and dying in the area of Central and Southern Appalachia in the slightly more than 200 pages of this book.  His bibliography and notes are exemplary in both their volume and precision and he supplemented his writing with numerous photographs throughout the book.  The one shortcoming of the photographs is that they are all in black and white.  The book is comprised of an Introduction, ten chapters and a Summary.  Chapter topics include Familism, Neighborliness, and the Death Watch; Preparation of the Body; Burial Receptacles and Grave Digging; The Wake; The Funeral Service; Burial Customs; Grave Markers and Other Forms of Memorialization; Funeralizing and Memorial Traditions; Dying, Death, and Central Appalachian Music; and Mining Disasters and Death.  All of these chapter topics are important and many aspects of all of them have changed in some ways over the course of the nearly thirty years since this book was published.  

If we look briefly at some few aspects of most of these chapters we can get some general idea of how these aspects of death and dying in Appalachia have changed.  Firstly, let's look at the top of Familism which is a word many readers may not fully understand.  Familism is a concept from sociology which amounts to somewhat of a double edged sword for the people who practice it in their lives.  But it is less widespread in Appalachia today than it might have been thirty to fifty to one hundred years ago.  Familism occurs when members of a family, especially an extended family, have deep ties to the family and to each other.  Familism is a bit of a double edged sword.  It means that a second cousin might take a day off work to drive his cousin to a doctor's appointment or to help her move.  It also means that family members and families can become negatively enmeshed to such a degree that fights can occur over very minor points and, yet, two family members who have been in disagreement for months will spring to the defense of each other if an outsider comes in conflict with one of them.  Neighborliness is now less likely to result in extensive assistance being provided by neighbors in the event of a death than happened in the past.  Today, death watches in Appalachia usually involve only family members or close friends with an occasional involvement by a church member or co-worker.  In the past, it would not have been uncommon for neighbors to visit at least once daily to offer sympathy and assistance as a person was approaching death.  Preparation of the body for burial in Appalachia in this day and age is almost always performed by undertakers, embalmers, and their assistants in a funeral home.  Even in my childhood, it was much more common for female family members, close neighbors, or "granny women" to come to the home of the deceased and wash and dress a dead person for burial.  I am nearly seventy years old and I can only remember one person in Appalachia who was buried unembalmed in a shroud. But I do know of several who have been buried, at their request, unembalmed and dressed in everyday clothes instead of the now common fancy burial dresses and suits. But I do remember the Old Regular Baptist preacher Clabe Mosley who was buried in a homemade casket which he bought, paid for, and tested for fit almost a quarter of a century before his death at 102.  Clabe was also buried under a concrete homemade tombstone which one of his sons constructed to Clabe's specifications.   I also remember seeing graves dug for the old, cheap, wooden caskets which were buried without a  vault.  In those situations, the grave was dug in two different widths, a close fit for the casket in the bottom two feet of the grave, then the top three or so feet was dug with a step outward on all four sides of about six inches so that boards of rough, hardwood lumber could be laid over the casket to help retard the eventual rotting of the casket and body along with subsequent sinking of the grave. Today, cremation is much more common in Central and Southern Appalachia than ever before.  At the time Crissman wrote this book, almost no one in Appalachia was being cremated. When I was young, almost no one was ever buried in a grave which anyone had been paid to dig and graves were always dug by hand.  Now, almost all graves in Appalachia are dug by a backhoe and it is truly rare to see neighbors, family, or friends perform the grave digging service as a sign of respect for the dead.  

Today, nearly all funerals in Appalachia are held in a funeral home and it is incredibly rare to see a home based funeral where the body is brought home and a visitation and church service is held nightly for up to three days which is how most of my family members were funeralized until about 1980.  Grave markers have changed drastically in my lifetime.  When I was young, it was possible to still see a few people who were buried with only a sandstone or rough lumber marker and that changed in my childhood to markers being primarily either professional granite or marble tombstones with carving on them.  Double tombstones for married couples and occasionally a parent and child were also the norm and that is still common.  In my early years, nearly everyone was buried in a small, privately owned family cemetery.  That is far less common today.  The majority of people are now buried in commercial cemeteries although family cemeteries have not disappeared completely.  Many, if not most, of the commercial cemeteries now require that markers be made of bronze and lie level with the surface of the ground so the entire cemetery can be mowed with a riding lawn mower or tractor without the operator or an additional laborer ever being required to move flowers and other decorations or stop and**** get off the mower.  Most also have strict rules about how decorations such as flowers may be used on graves.  Up until about twenty years ago, all tombstones were simply engraved with names and dates of birth and death along with one short phrase such as "Asleep In Jesus", "Gone Home", or the like.  Today, it is common to see laser decorated tombstones with very complicated scenes which may be purely artistic in nature or copied digitally from a photograph.  

Lastly, mine deaths and disasters are less common than they were in 1994 when Crissman wrote his chapter about them.  They are not totally non-existent today and I cannot remember the last occasion when coal miners were permanently entombed in a mine due to the extreme danger of further deaths of recovery workers if attempts were made to remove dead bodies after an explosion.  Crissman devoted an entire chapter in his excellent book to that subject and it deserved to be addressed at that time.  Now, most attempts to address that topic have become historical in nature due to the steady lessening of mine deaths both due to mechanization and decreased underground mining.  

James K. Crissman produced one of the best books in the entire field of Appalachian Studies with this book.  It should always be included in any attempt to create a broad personal library of Appalachian books.  The subject of death, dying, and burial practices in Appalachia should never be addressed without including a discussion of this book.  It is masterpiece.  If you haven't read it and consider yourself a student of life in Appalachia you should read it. 

Do Deaths Come In Threes? Appalachian Folkways?

All my life in Appalachia, I have heard people, especially older people discuss the folk belief or old wive's tale that deaths always come in threes.  This past week or so I have had some reason to wonder about it again.  My wife, who spent the first 23 years or her life in East Central Wisconsin about half way between Milwaukee and Green Bay but has lived for the last 28 years in Appalachia, also recently brought it up to me because we had both been thinking about it in relation to the recent deaths of three people to whom we had some minor connections.  But none of these people knew each other so far as we know although it is possible they could have.  The first of these deaths was the death in Wayland, Kentucky, of the 38 year old son of a female friend of mine whom I have known since about 1968. He died on March 9, 2021, which was coincidentally the 51st anniversary of the death of my own mother.  I admit that I have never met her son because she and I fell out of touch many years ago and just reunited on Facebook a year or two ago.  The second death was the death of a 57 year old woman in Prestonsburg, Kentucky, who is the sister-in-law of a female cousin of mine with whom I grew up and with whom I am still close. She died on March 8, 2021, one day before the son of my long time friend.  This woman was married to the younger brother of my cousin's husband and although I had never met her and her husband, we regularly travel to our cousin's house which is literally on the old property of the parents of my cousin's husband's extended family and three of those siblings have built homes there.  I have heard her name many times along with her husband's but I repeat I did not know her.  The third death was much closer to us since it was the death, at age 68, two days ago of one of the two sisters from whom we bought our house and we have known her 28 years or so since early December of 1992. She died on March 11, 2021, within four days of the first death and three days of the second in this group of three. She and I had spoken on the telephone for about fifteen minutes about two months ago when her husband had been hospitalized for a major heart attack.  She and her sister, along with their husbands, have been our closest neighbors since December of 1992.  But over the last few years, out face to face contacts have decreased somewhat and we generally interact now more often at times of crisis, in either major or minor ways, such as this event.

 

Although I cannot say I really knew two of these people, I know their families quite well and communicated with all of them in response to the deaths of their loved ones.  My long time friend in Wayland and I communicate regularly on Facebook and share a large list of common friends, some of whom I advised of the death of her son.  She and I communicated by message within hours of his death.  I did not attend the son's visitation or funeral because of Covid 19 dangers.  When the sister-in-law of my cousin died and I learned of it because of searching online obituaries for the obituary of my friend's son, I called my female cousin's brother, to whom I am closer, and asked him if it was true that his sister's sister-in-law had died.  He immediately called other family members, verified the story, and called me back.  When I learned of my neighbor's death through another elderly neighbor on whose property she will be buried beside members of both their families, I called her sister and son and offered my condolences and discussed plans for the funeral.  I will not attend that visitation or funeral either but will probably time it so I can be present, a mile from my house, for the graveside service, once gain due to Covid 19 concerns.  

 

Admittedly, this is not three of my closest friends or family members, but my wife and I have some connection to all three deaths.  So,  the question naturally arose in our minds, "do deaths come in threes" as the common folk belief in Appalachia suggests.  This blog post suggests that deaths in threes is simply due to the fact that celebrities often seem to die in groups and the author apparently had never heard the idea in a manner which indicated that it is and has nearly always been expressed in folk beliefs in many areas of the world.  This second internet post suggests that For most people it is because they have heard the superstition, or been taught it. Much like any superstition, they get handed down generation upon generation with little or no thought.  This second internet post comes closer to the likely truth by referring to the idea of deaths coming in threes as being "a superstition" but does not make the connection to folk ways, folk beliefs, or old wive's tales.  This next link comes a bit closer to what I believe to be the truth when it says This is a cultural question rather than a historical one...In essence your question is related to a widespread European belief that all sorts of things happen in threes - which does not apply when dealing with cultures that see things that happen in fours or with other possibilities. But this writer has raised the possibility that other cultures believe that things might happen in fours.  For me, it seems more likely that some other cultures, far from Appalachia, might believe that deaths, or other bad circumstances, happen in fives which happens to be the number of fingers on a hand or toes on a foot. Folk ways and folk beliefs are often tied to some natural occurrence such at that.  But, no matter the number a culture believes, it is my opinion that the belief is culturally based and rooted in cultural history not celebrity status as my first quoted blog post would suggest.  I suspect that writer was simply not well educated about any culture and more focused on mass media as their personal influence source.  When we do an internet search using the phrase "Appalachian belief deaths come in threes" we find this more accurate link from Dave Tabler, a more credible source, at least in Appalachia, who simply states Death comes in threes in a congregation.  From a purely Appalachian point of view, I would say this is the most accurate discussion of the belief about deaths coming in threes at the blog "Blind Pig And The Acorn".  Death comes in 3s (This one is still alive and well in southern Appalachia and I believe it myself.)  Personally, I am not as certain about it as the author of the Blind Pig And The Acorn blog, but I do not firmly rule out that possibility.  I will examine the burials in three cemeteries on Find A Grave in the next few days for evidence of this belief and pass on what I learn as an addendum to this blog post.  But my whole point in writing this blog post was to ask you, my readers, what do you believe about deaths coming in threes?  

My Personal Aversion To Cremation!

I learned last night, June 18, 2019, of the death of a friend I have known for fifty years.  He was seventy, had never married, and was found unresponsive in his apartment on Sunday, June 16, 2019.  He was the third friend I had known since 1968 who has died in the last eight years.  All three had never married, had productive work lives, and were cremated, given quiet memorial services by their closest relatives, and slipped from the world with little to no fanfare. All three were cremated and their ashes disposed of in some manner which was acceptable either to themselves or their families.  All three had siblings who were more than capable of having paid for a more customary funeral.  Two of the three had been raised in Eastern Kentucky under some level of influence  from the conservative Old Regular Baptist Church.  The third had spent two or three years in Eastern Kentucky as a college student and still maintained numerous serious relationships with native Eastern Kentuckians.  Two of the three were native Appalachians.  The third had been influenced by the time he had spent in one of the most traditionally Appalachian counties in Kentucky.  I must admit that I do not know that any of them had or had not expressed a desire to be cremated.  But I do know that all of them had grown up in families where traditional earthen burials were the norm.  In fact, one of these three had a sibling die within this week who was buried in a traditional manner in the same cemetery which their parents and another sibling are buried. 

 I realize that cremation and some wide range of options for disposal of ashes has become very prevalent all across Appalachia.  But I was about forty years old before any of my relatives were ever cremated.  I have been deeply influenced by the mores, traditions, and spiritual beliefs of the dominant Appalachian Culture in which I have spent most of my life.  I admit that I am not particularly religious although I do claim a degree of spirituality.  My personal aversion to cremation lies quite simply in my personal belief that it is barbaric.  I can think of no more appropriate word to use to describe cremation than barbarism.  I have no belief in particular that anyone will be resurrected from the grave prepared to use the earthly body which they occupied during their lifetime.   I have personally participated in the funeral arrangements for my mother-in-law whom I dearly love and will always miss.  She had expressed a desire to be cremated and to have her ashes scattered into the Sheboygan River at Sheboygan Falls, Wisconsin, at a riverside park where she often took my wife and her siblings on the weekends.  The memorial service was conducted in a funeral home where several members of my wife's extended family have been served in their passing from the world.  At my mother-in-law's memorial service a sizeable crowd was present and the immediate family then left the funeral home with her ashes for a private family ceremony at that park.  We took the ashes in their cardboard box and the several dozen yellow roses which had been provided at the memorial service to the park.  After a minimal number of small, indistinguishable remarks, we passed the ashes in their box from hand to hand and each of us scattered a few ashes and a rose or two into the river and watched the ashes sink out of sight as the roses floated down the stream out of sight.  While a few of you readers will probably say something such as "what a lovely ceremony", I am still of the same opinion with which I grew up: "Cremation is barbaric!"

 

The Family Cemetery And Burial Practices In Appalachia

The Family Cemetery

The family cemetery in Appalachia has played an important role in social life, local history, and culture since Daniel Boone led the earliest settlers through the Cumberland Gap.  The early settlers were coming into a country in which there were no roads, no white or European presence, and no prior history by their own kind of people.  It was a rugged and dangerous environment.  In a very short time, accidents, child birth, Indian warfare, and disease began to take their toll.  Customs and sanitary norms of the time required that the dead be buried immediately.  A certain percentage of those deaths took place even before the settlers were near an area where they intended to stay long term.  In those cases, the dead were simply buried in the next available bit of ground where it was soft enough to dig. Many of those trail side graves have been lost for centuries. At times of Indian warfare, it was also not unknown for the settlers to make attempts to conceal the graves of their dead.  They generally would have done this for two reasons: 1) to conceal losses of able bodied fighters from the enemy; and, 2) due to generally unfounded fears of desecration of the graves.  But after settlers had found the piece of land they intended to call home, they buried their dead on their own land.  A small piece of land would be chosen at the time the need first arose.  The first grave would be dug and that spot would be designated the family cemetery for the Browns, or White's, or Hicks'. These first and most eventual graveyards in Appalachia were usually located on a piece of high ground, often with a good view of the surrounding area.  It was often a favorite spot of the head of the household. There was also a common belief that on resurrection morning the dead in Christ would arise with the first rays of the morning sun.  The higher elevations usually got morning sunshine earlier than low lying ground.  It was also common for graves to be placed with the face of the dead toward the sunrise.

Photo of A Family Graveyard

 My maternal grandfather, Woots Hicks, chose the site for one of the graveyards my relatives are buried in when a great-grandchild died of SIDS.  It was a high spot in his cow pasture overlooking the home and garden.  It was also a spot he often stopped to rest when he was working in the fields.  In time, a fence might be added.  Some form of marker was generally made for the graves in the early cemeteries, usually a local sandstone with rude carving.  Sometimes, the marker was a piece of wood with equally rude carving or wood burning with a hot poker.  And, with a certainty, more graves would be added to the location.  Even in the last few years, I have known of families who designated a piece of land near the house in Eastern Kentucky or Southern West Virginia as a graveyard.  I know of one near a small church in Western North Carolina.  I have seen them in Kentucky, West Virginia, North Carolina, Georgia, and Tennessee.  One of my favorites in West Virginia is the Hatfield Cemetery in Logan County which contains the graves of Devil Anse Hatfield and most of the other members of the family from the days of the Hatfied-McCoy feud. 

Woots Hicks Cemetery Photo By Roger D. Hicks

Decoration was not common on graves for many years after settlement began.  The earliest form of decoration was usually some form of flowering tree or plant. Red buds and dogwoods were common.  I have found mention in two different writers work of asparagus being used to mark and decorate graves.  Both Cratis Williams and Verna Mae Slone mention the use of what they say the locals called "spar grass" to decorate graves. I have never found asparagus on a cemetery.  But I have helped a cousin plant some on one which is located on a farm he owns in Lawrence County Kentucky since I learned of the practice.  Cratis Williams was writing primarily about Lawrence County.  Slone was writing about Knott County. The best book about Appalachian burial customs is "Death And Dying In Central Appalachia" by James K. Crissman.  He covers burial practices from settlement to modern times. He does an especially good job of documenting changes in trends and practices over time.  "Coal Camp Kids: Coming Up Hard And Making It" by Barbara Ford Ritch has a large chapter on burial practices with many good photos of graves, caskets, graveyards, and corpses. It is an oral history about the coal camps near where I was born around Wayland, Kentucky. The book has excellent recording of first person oral history and a fine collection of photos on many subjects which make up for what it lacks in expository writing. 

 The current practice of placing multitudinous plastic flowers on graves came about after the end of WW II.  It began initially with handmade flowers using wire and crepe paper.  My sister and I made some once to put on the grave of an elderly alcoholic neighbor who died without family in a house fire.  But today it is common to see relatives of the deceased spend large sums of money, which they often cannot afford, to put extravagant displays on graves.  They often seem to feel that the flowers at Memorial Day proves their continued love and devotion for the dead.  I was raised to believe and still practice the belief that a far more fitting memorial for the dead is the effort to live an exemplary and admirable life of which the deceased could be proud.  I also know of a few occasions in modern times where families have turned graves into veritable shrines to the deceased.  I recently observed a case where a family spent more than fifty thousand dollars for marble and a building to cover the grave of a young person killed in a car wreck.  I have also seen one other incident in which a mother spent extravagantly to decorate and memorialize the grave of a son who committed suicide.  In both cases, the expenditure appears to be a manifestation of the inability to fully process grief upon the early death of a cherished child. 

 At some point, shortly after the original settlement, the use of grave houses became common.  A grave house is a simple wooden or stone roof placed over the grave to protect it from the elements and, in those earliest times, wild animals which might attempt to dig out the unembalmed body.  Grave houses are uncommon today.  I know of one site in Johnson County Kentucky right beside US 23 not far from the Lawrence County line where a grave house still exists. A modern variation of the grave house is the use of a large slab of granite or marble to cover the entire grave.  These are usually heavily engraved. It is also becoming more common today for grave markers to be decorated with laser generated images of the deceased.  The most memorable use of a marble grave cover I have ever seen was in a small cemetery in West Central Georgia not far from Holy Trinity, Alabama.  It was the grave of a young boy who had died in a car wreck and was very extravagantly carved prior to the days of laser images. It also fits my earlier statement about such practices often being a response to the early death of a cherished child.  One cemetery near where I grew up in Knott County Kentucky has, perhaps, its earliest grave simply outlined with hand cut sandstones about eight inches square and two or three feet long marking the entire outline of the grave.  No one I know in that community knows who the occupant of the grave is.  But that grave has been protected for the entire time it has been there and a cemetery with more than a hundred graves has sprung up around it.  That particular cemetery is more a community cemetery than a family location.  In fact, members of a dozen or more unrelated families, including a few of my own relatives, are buried in that cemetery.

Appalachian Grave House Photographer Unknown

That cemetery also, for many years had a covered but open sided shelter with a pulpit and seating for church services which usually occur on Memorial Day or, as it colloquially known, Decoration Day. At times in good weather, funerals might have been held in such a "stand" as they were known.  The Old Regular Baptist Church, The Primitive Baptist Church, and a few other regional denominations still adhere to the practice of Memorial Meetings.  This practice is an outgrowth of the circuit rider tradition which followed the early settlers. They are often accompanied by dinner on the grounds or in the home of a nearby member of a family represented in the cemetery.  In the 17th and 18th centuries, settlements were widely dispersed, communities were small at best, and ministers were few and far between.  It was common at that time for burials to take place as soon as possible with whomever was nearby in attendance.  Someone would say a few words, deliver a prayer, a song or two might be sung, and if anyone present was literate, a few Bible verses would be read.  Then at the next visit of the circuit riding preacher, a formal service would be held for anyone who had died and been buried since his last visit.  This circuit riding practice is also tied to the once monthly Saturday and Sunday meetings of the Old Regular Baptists and a few other denominations. 

The family cemetery is less common today but, as I noted earlier, new ones still periodically spring up.  At times, they come to negatively effect the price of land when it becomes necessary for a family to sell.  I also know of at least one case in Menifee County Kentucky where new land owners have made attempts to keep relatives of people buried in a family cemetery from visiting the graves.  But, in general, most new land owners have the common decency to act more mature and allow free passage to and from cemeteries.  Usually, graveyards are excepted out of deeds along with a right of way to the site.  I have also known of one recent case in Pike County Kentucky in which an old casket believed to be from the early twentieth century was found by a land owner dumped by party or parties unknown on his property.  The embalmed body of a woman was in the casket according to press reports.  Apparently, the casket had been removed from land by a landowner or mining company and dumped on the land of the man who discovered it. His land was described in press reports as a likely dumping site because of its proximity to a paved road and lack of close neighbors.  I have never seen a report that the deceased woman or the individuals who violated her original grave site and abused her corpse were ever identified or the site of her original grave ever found.  It is likely that a relatively new land owner simply decided they no longer wanted a grave on their land.  This is a rare occurrence anywhere in Appalachia although there have been numerous documented incidents in which strip mining enterprises simply bulldozed over existing and generally unused graveyards.  

Grave digging and burial practices have changed over the last half century. I was actually grown before I ever knew of anyone being paid to dig a grave and I was nearly that old before I knew of anyone paying for a burial site.  I was nearly forty before anyone in my family was ever cremated.  Up until about the 1980's in most of Appalachia it was the rule that friends and neighbors dug graves.  I remember one old man who lived not far from us who always farmed and logged and never held "a public job".  When anyone within walking distance of his house died, he would appear the next morning at the home carrying his tools and volunteer to  help dig the grave.  It was his chosen form of community service and he was dedicated to it until he was too frail to carry his tools.  I feel safe to say that he alone helped dig several hundred graves in his lifetime.  He was also a perfectionist about grave digging and felt all four walls of the grave should be smooth, level, and unblemished.  He, and most of the people I grew up around, felt that digging the grave was the last act of respect you could show the dead and they deserved to get the best. I have seen him actually use clay or mud to fill in a small hole in the side of a grave where a stone came out and left an imperfection.  When my half-brother, Curtis  Hicks, was buried several years ago in Kendallville, Indiana, I thought of that old man at my brother's grave site.  The grave, in a public commercial cemetery, had been dug with a backhoe and one side had fallen in leaving, perhaps, the worst looking grave I have ever seen.

 It was common for several men and boys to dig graves in Appalachia taking turns and working for brief spells.  The family of the dead would supply drinking water, soft drinks, and lunch.  That was all anyone expected or got for digging a grave.  At the time of the actual burial, friends and family members would fill in the grave after the casket was lowered into the ground.  I was also nearly grown before I saw funeral home staff allowed to fill in a grave.  Today, almost no one digs or fills in a grave for a friend or a family member except in rare occasions where a family cannot afford the charge for grave digging.  During my childhood, it was still common for many people to be buried in simple pine coffins without a burial vault.  Such graves were dug in a unique manner due to the fact that the cheap wooden coffins were prone to collapse quickly after burial leaving a grave with a sunken surface of several inches to as much as two feet at times.  Such graves were dug wider in the top half and more narrow at the bottom.  An earthen vault was constructed in this manner which had edges that were offset from the upper opening by about four to six inches on all four sides.  After the casket was lowered into the grave, precut rough oak lumber of exactly the width of the grave was laid over the casket on the offset to protect the casket and decrease the propensity for sinking.  It was also common for most cemeteries of any size to have a pile of unused dirt just outside the fence for use in sunken graves. 

It was not uncommon for children in Appalachia to play on cemeteries; and, in those days, vandalism was not common as it is today.  Once several of us were playing hide and seek on a local cemetery after dark and there was one grave which was sunken to a considerable depth.  As we went to hide, I happened to be looking directly at another boy who was slipping along behind tombstones looking for a hiding place.  Suddenly he dropped totally and instantaneously out of sight.  He had stepped into the sunken grave without seeing it.  The tombstone was between me and him so I had no idea what had happened. He and I both screamed and he clawed his way out of the grave and took off running toward the gate.  However, he never even opened the gate.  He jumped the fence and kept on running straight home.  None of us who were chasing him and yelling could get him to stop.  The game of hide and seek was broken up and, so far as I know, he never again went on a cemetery after dark. 

Many of the old family cemeteries in Appalachia have fallen into disrepair and are rarely mowed these days except just prior to Memorial Day.  Often family farms have been sold off or fallen into neglect after ownership has been split between dozens of heirs without division of the whole.  Also, with the construction of flood control lakes such as Dewey Lake in Kentucky, Blue Stone in West Virginia and dozens of others in Appalachia, many of the old cemetery sites were flooded.  But federal policy required that all graves due to be flooded were to be moved at government expense.  Every flood control lake built has a government funded cemetery somewhere just outside the area of flooding.  Contactors and crews would be hired to move the cemeteries and graves from a dozen or more might be put in one large public location.  Graves from the same cemetery were usually put in close proximity and names of the original cemeteries are sometimes on stone markers near their particular graves.  These cemeteries usually are operated on an ongoing basis by a board of directors and have added space for continued sales of plots.

Today, family cemeteries are growing less common and some day may well cease to exist except as unused plots with a few old graves.  But their place in the history of Appalachia has been important and every effort needs to be made to respect and protect them.  A few people and agencies from state to state have done work recently to locate the cemeteries and use to GPS technology to document them.  In a few cases, individual marked graves are also documented. 

Addendum March 28, 2017

Recently, I did a Google search of myself as I frequently do, and as I believe everyone should do, to keep track of my publications and citations of my writing and also to become aware of any potential misuse of my online presence.  I found that this blog post has been quoted and appropriately cited in a masters dissertation by Marjorie Fey Farris in pursuit of a masters degree in history at Eastern Kentucky University which was completed and published online in 2015.  The title of the dissertation is "The Persistence of Place in Appalachia: The Phenomena of Post-Death Migration, 1930-1970".  The dissertation addresses the practice of Urban Appalachians of returning deceased family members to the region for burial in Appalachian ground.  I had discussed this phenomena superficially in this post and other writings about Appalachian burial practices but had never seen it discussed at length before.  It is an interesting practice, still common today throughout Appalachia, and unlikely to cease in the immediately foreseeable future.  If you are interested in Appalachian burial customs, the dissertation is worth the time to read.  I recommend it.