Podcasts about Mount Auburn

От какой болезни помогает раствор опиума и амбры в розовой воде? Кому прописывали толченую мумию? Где надо учиться, чтоб разбираться в тысячах существующих лекарств? И как потомки аптечных мальчиков стали главами богатейших корпораций? В этом выпуске рассказываем об истории аптечного дела — от арабских магазинов пряностей до роскошных дворцов фармацевтики XIX века.Эксперт: Семен Гореликов, координатор клинической фармакологии в онкологическом центре при больнице Mount Auburn, СШАПартнер эпизода — швейцарский бренд натуральной косметики Weleda. Промокод ПОЧЕМУ дает скидку 30% на весь ассортимент  косметики Weleda в парфюмерной сети Золотое Яблоко при заказе онлайн в России, Беларуси и Казахстане. Он не суммируется с другими акциями, действует однократно и применить его можно до 1 августа 2025 года: https://goldapple.ru/brands/weleda?erid=2SDnjd8xYctРеклама. ООО «ВЕЛЕДА ИСТ» ИНН 7839016734Подробнее о курсе на https://course.libolibo.me/❤️ Поддержать студию Либо/Либо: https://support.libolibo.me/?utm_s=pmezh#donat

On this episode, we continue our visit to Mount Auburn Cemetery. Joined by biographer Natalie Dykstra, we visit the Gardner tomb where Isabella Stewart Gardner is buried. We learn more about Gardner and her family's relationship to the history of Boston from Dykstra and Chief Historian Peter Drummey. Mount Auburn is the first American cemetery that purposely combined commemoration with elements of experimental gardening, picturesque landscape design, and access to nature, starting a trend across the nation in the mid-19th century that led to the creation of the first public parks in this country. Learn more about episode objects here: https://www.masshist.org/podcast/season-4-episode-5-Gardner-Tomb  Email us at podcast@masshist.org. Episode Special Guests: Natalie Dykstra is the author of Clover Adams: A Gilded and Heartbreaking Life, which was a finalist for the 2013 Massachusetts Book Award.  For her recent book Chasing Beauty: The Life of Isabella Stewart Gardner, she received a National Endowment for the Humanities Public Scholars grant and the inaugural Robert and Ina Caro Research Fellowship from the Biographers International Organization. Chasing Beauty is a finalist for the Marfield Prize, the national award for arts writing. Dykstra has been an elected Fellow of the Massachusetts Historical Society since 2011 and is an emerita professor of English at Hope College.  She lives near Boston. Meg L. Winslow is Senior Curator of Historical Collections & Archives at Mount Auburn Cemetery where she is responsible for developing and overseeing the Cemetery's permanent collections of historical and aesthetic importance. Meg is co-author with Melissa Banta of The Art of Commemoration and America's First Rural Cemetery, Mount Auburn's Significant Monument Collection, in its third printing. This episode uses materials from: Elderberry (Instrumental) by Chad Crouch (Attribution-NonCommercial 4.0 International)        Psychic by Dominic Giam of Ketsa Music (licensed under a commercial non-exclusive license by the Massachusetts Historical Society through Ketsa.uk)        Curious Nature by Dominic Giam of Ketsa Music (licensed under a commercial non-exclusive license by the Massachusetts Historical Society through Ketsa.uk)

On this episode, we visit the Mount Auburn Cemetery in nearby Cambridge and Watertown, Massachusetts. Following a suggestion by Hannah Elder, Associate Reference Librarian for Rights and Reproductions at the MHS, we investigate one connection that we have to the Cemetery: a key to Robert C. Winthrop's tomb.  Mount Auburn is the first American cemetery that purposely combined commemoration with elements of experimental gardening, picturesque landscape design, and access to nature, starting a trend across the nation in the mid-19th century that led to the creation of the first public parks in this country. Learn more about episode objects here: https://www.masshist.org/podcast/season-4-episode-4-Winthrop-Tomb  Email us at podcast@masshist.org. Episode Special Guests: Hannah Elder, Associate Reference Librarian for Rights and Reproductions, has been with the MHS since 2018. She holds a BA in Anthropology from the University of Maine and an MLIS from Simmons University. Her historical interests include the history of the book, queer history, and historic grief practices. Meg L. Winslow is Senior Curator of Historical Collections & Archives at Mount Auburn Cemetery where she is responsible for developing and overseeing the Cemetery's permanent collections of historical and aesthetic importance. Meg is co-author with Melissa Banta of The Art of Commemoration and America's First Rural Cemetery, Mount Auburn's Significant Monument Collection, in its third printing. This episode uses materials from: Meadowland (Instrumental) by Chad Crouch (Attribution-NonCommercial 4.0 International)        Psychic by Dominic Giam of Ketsa Music (licensed under a commercial non-exclusive license by the Massachusetts Historical Society through Ketsa.uk)        Curious Nature by Dominic Giam of Ketsa Music (licensed under a commercial non-exclusive license by the Massachusetts Historical Society through Ketsa.uk)

Mount Auburn Cemetery was the first step in the Rural Cemetery Movement. This Massachusetts Cemetery is nearly 200 years old and has seen a lot of American history, which means there are many notable burials here. The idea behind creating garden-like rural cemeteries was to give the public a beautiful and peaceful place to find inspiration, to visit their dead and to enjoy a park setting with the family. Come with us as we explore this cemetery movement and the extraordinary cemetery that started it all!  Intro and Outro music "Stones and Bones" was written and produced by History Goes Bump and any use is strictly prohibited. Other music used in this episode: Sad Interlude was written and produced by History Goes Bump. Excerpt from Dateline on NBC - used under Fair Use Battle Hymn of the Republic excerpt by Mormon Tabernacle Choir Check us out at: https://historygoesbump.com 

A decommissioned pipe organ has been given a second life by Mount Auburn Cemetery artist-in-residence Eden Rayz. She premieres a new work in Bigelow Chapel on Saturday.

WBZ NewsRadio's Chaiel Schaffel (@CSchaffelWBZ) reports.

In which Theo & Brian attend Mount Auburn Cemetery's annual Winter Solstice Event. Discussions include antique photos, greif, spirituality, and the meaning of a transcendant experience. *This is not a review or critical commentary. We just enjoyed the event and recorded our reflections during and afterward. Thank you to Mount Auburn and their people for putting on such a great event. SOLSTICE: Reflections on Winter Light is an annual event at Mount Auburn Cemetery that includes an outdoor journey through large-scale light and sound artworks, and an indoor experience with live music and candle lighting. Guests are invited to walk through the light-filled landscape and explore the Winter Solstice atmosphere, and to reflect on moments of change as the year ends and a new cycle begins. Connect to a landscape of exceptional beauty, consider an intention for the new year, or commemorate the memory of a loved one. Let the Solstice light your way as you encounter the unique spirit of Mount Auburn. https://www.mountauburnsolstice.org/

A large-scale, luminescent art installation returns this weekend Mount Auburn Cemetery. Last year, in its debut, it attracted more than 8,000 visitors. Now, what started as an experiment, has been dubbed a holiday tradition.

Kittie Knox was a cyclist during the bicycle boom of the late 19th century. She was biracial and became known not just for participating in a predominantly white sport, but also for the clothes she wore to do it. Research: Adams, Dan. “Ceremony honors cyclist who broke barriers: Kittie Knox showed pluck on wheels.” Boston Globe. 9/30/2013. https://www.bostonglobe.com/metro/2013/09/29/long-forgotten-bicycling-pioneer-who-broke-race-and-gender-barriers-honored/VAtfz0av4PqeHuHLiOw3sI/story.html Bashore, Melvin L. "Astoria: The Starting Point in Long-Distance Cycling." Oregon Historical Quarterly, vol. 123, no. 3, fall 2022, pp. 254+. Gale In Context: U.S. History, link.gale.com/apps/doc/A728470987/GPS?u=mlin_n_melpub&sid=bookmark-GPS&xid=b2fe7364. Accessed 5 Dec. 2022. "Bicycle." Britannica Library, Encyclopædia Britannica, 20 Dec. 2021. libraries.state.ma.us/login?eburl=https%3A%2F%2Flibrary.eb.com&ebtarget=%2Flevels%2Freferencecenter%2Farticle%2Fbicycle%2F79113&ebboatid=9265652. Accessed 7 Dec. 2022. "Bicycles." Gale Encyclopedia of U.S. Economic History, edited by Thomas Riggs, 2nd ed., vol. 1, Gale, 2015, pp. 129-132. Gale In Context: U.S. History, link.gale.com/apps/doc/CX3611000095/GPS?u=mlin_n_melpub&sid=bookmark-GPS&xid=26448255. Accessed 7 Dec. 2022. "Bicycling." American Eras, vol. 8: Development of the Industrial United States, 1878-1899, Gale, 1997, pp. 401-402. Gale In Context: U.S. History, link.gale.com/apps/doc/CX2536601761/GPS?u=mlin_n_melpub&sid=bookmark-GPS&xid=53eefb1f. Accessed 7 Dec. 2022. Boyd, Herb. “Kittie Knox of cycling fame and fashion.” New York Amsterdam News. 11/24/2022-11/30/2022. Cambridge Black History Project. “Katherine T. ‘Kittie' Knox.” http://cambridgeblackhistoryproject.org/project/kittie-knox/ Cycling Authority of America. “The Bearings.” Via Internet Archive. Vol. 7, no. 2 (Feb. 10, 1893) https://archive.org/details/bearings111895cycl/ “The Science of Cycling.” https://www.exploratorium.edu/cycling/index.html   Finison, Lorenz J. “Boston's Cycling Craze, 1880-1900: A Story of Race, Sport and Society.” University of Massachusetts Press. 2014. Finison, Lorenz J., "Cycling Historiography, Evidence, and Methods" (2014). Boston's Cycling Craze, 1880-1900: A Story of Race, Sport, and Society. Paper 1. http://scholarworks.umb.edu/umpress_bostoncycling/1 "FIRST CARGO ELECTRIC-ASSIST TRICYCLE ADDED TO CITY FLEET, NAMED AFTER KITTIE KNOX." States News Service, 21 Aug. 2020, p. NA. Gale General OneFile, link.gale.com/apps/doc/A633136234/GPS?u=mlin_n_melpub&sid=bookmark-GPS&xid=85ac573a. Accessed 5 Dec. 2022. Friends of Mount Auburn. “A Monument for Kittie Knox.” 9/30/2013. https://www.mountauburn.org/aaht-knox-monument/ Friends of Mount Auburn. “Kittie Knox (1874 – 1900).” Mount Auburn Cemetery. https://www.mountauburn.org/kittie-knox-1874-1900/ Guroff, Margaret. “American Drivers Have Bicyclists to Thank for a Smooth Ride to Work.” Smithsonian. 9/12/2016. https://www.smithsonianmag.com/travel/american-drivers-thank-bicyclists-180960399/ A.W. Bulletin and Good Roads. July 1895. Via HathiTrust. https://babel.hathitrust.org/cgi/pt?id=nyp.33433109933758&view=1up&seq=148 LaFrance, Adrienne. “How the Bicycle Paved the Way for Women's Rights.” 6/26/2014. The Atlantic. https://www.theatlantic.com/technology/archive/2014/06/the-technology-craze-of-the-1890s-that-forever-changed-womens-rights/373535/ Miller, Grace. “Breaking the Cycle: the Kittie Knox story.” Unbound: Smithsonian Libraries and Archives. 5/26/2020. https://blog.library.si.edu/blog/2020/05/26/breaking-the-cycle-the-kittie-knox-story/#.Y4-yfXbMJPZ National Women's History Museum. “Pedaling the Path to Freedom: American Women on Bicycles.” 6/27/2017. https://www.womenshistory.org/articles/pedaling-path-freedom Neejer, Christine. "A conservative road: the bicycling rhetoric of Mary Sargent Hopkins." Intertexts, vol. 18, no. 1, spring 2014, pp. 93+. Gale Academic OneFile, link.gale.com/apps/doc/A383327852/AONE?u=mlin_oweb&sid=googleScholar&xid=60f8ab60. Accessed 7 Dec. 2022. Sani, Hamzat. “League Equity History.” League of American Bicyclists. https://www.bikeleague.org/content/mission-and-history Simpson, Clare, and Rob Hess. "Bicycling." Encyclopedia of Recreation and Leisure in America, edited by Gary S. Cross, vol. 1, Charles Scribner's Sons, 2004, pp. 95-101. Gale In Context: U.S. History, link.gale.com/apps/doc/CX3434800036/GPS?u=mlin_n_melpub&sid=bookmark-GPS&xid=b405085c. Accessed 7 Dec. 2022. Smithsonian Bicycle Collection. “The Development of the Velocipede.” Smithsonian. https://www.si.edu/spotlight/si-bikes/si-bikes-velocipede Stanford Braff, Carolyn. "The Perfect Time to Ride: A History of the League of American Wheelmen" (PDF). American Bicyclist: 18–23. November-December 2007. Szczepanski, Carolyn. “Women's (Bike) History: Kittie Knox.” League of American Bicyclists. 3/8/2013. https://www.bikeleague.org/content/womens-bike-history-kittie-knox Tolman, Lynne. “League rights a wrong, lifting forgotten racial ban.” Worcester Telegram & Gazette. 5/30/1999. Via Major Taylor Association. https://www.majortaylorassociation.org/LAW.htm “How Bikes Became One of the Best Things to Happen to Feminism.” 8/26/2019. https://transloc.com/blog/how-bikes-became-one-of-the-best-things-to-happen-to-feminism/ See omnystudio.com/listener for privacy information.

How did the 19th century change the way that people lived in America, exploring the social, political, industrial, philosophical, and religious changes that swept America in the first half of the 19th century and how they forged a new, completely unique, American model for cemeteries (including the use of the word cemetery!).tombwithaviewpodcast@gmail.comFacebookInstagram 

What was it about Mount Auburn that so captured the American imagination, and started the trend of cemetery tourism and spawned dozens of replica rural cemeteries across America? What were some of the criticisms? tombwithaviewpodcast@gmail.comFacebookInstagram

1831 – En Massachusetts es inaugurado el cementerio de Mount Auburn, donde hoy se reúnen unas 90 mil tumbas. Un parque lleno de jardines y rincones donde incluso se han encontrado cartas. Una de ellas junto a la tumba de una mujer que le hablaba, aparentemente, al amor que había dejado tras su partida final. En la voz, Bárbara Espejo.

Louie D. Hamner III has served with bishoprics as a ward clerk, finance clerk, and executive secretary, as a bishop and a bishop's counselor, as a Young Men president, and in the elders quorum. He grew up in a farming community in Mount Auburn, Indiana, and graduated from Utah Valley University in Accounting. Today he owns Vanguard Title Insurance Agency, one of the largest title companies in Utah, and Acclaimed Title in Texas. Louie and his wife Vivian have three children. Highlights 5:00 A lifelong learner reading and attending training programs; learned skills for his work that he sought to apply in his role as a bishop 7:35 Realized that he needed to be good at helping people solve problems; the bishop's office doesn't work the same as a business owner's office 10:50 Leading with Vulnerability Sought to create a culture that would ease the pain points Realized that if he could share his struggles as a bishop, it would make it okay for everyone else to share where they are struggling as well First made Ward Council a safe place Shared about his relationship with his parents in a 5th Sunday meeting Made a point of recognizing when someone was being vulnerable 20:20 Stimulating more vulnerability in a youth setting Bringing out the struggles and walking through them together This is a skill that has to be practiced with vulnerability Ask questions and talk about it Acknowledging their experience instead of simply correcting and creating shame 27:50 Creating Safety Studied books in Ward Council and applied what they were learning to gospel situations Allowing vulnerability in ward council created an environment where people could feel safe Discussion after a singing testimony 37:40 Creating a Growth Mindset Culture 37:30 Sharing vulnerable personal experiences to help the ward grow 39:00 Young man who had decided not to go on a mission: created a growth plan 47:40 Young man with a porn addiction: this is progress 51:15 Creating a Vision His vision of teaching people how to lead What will you do beyond checking the boxes? President Nelson's call to identify what sign you are going to give to God 56:00 God wants you to be the instrument you are 1:00:00 Leading with Empathy The baptismal covenant is a covenant of empathy A choice to go into that person's pain the way they are experiencing it Appreciate and understand that person's model of the world Recognize the emotions they are experiencing Convey understanding of those emotions No judgment 1:03:55 Taught this in ward council and then as a 5th Sunday lesson 1:08:00 Building Leaders Solve problems as a presidency first before bringing failures to Ward Council Leadership lessons in Ward Council helped the members grow as leaders Challenging them to identify what they are supposed to do as a leader in that role 1:12:20 Realized he is always on a path to become greater, and that path involves pain Links The Gifts of Imperfection, by Brene Brown Daring Greatly, by Brene Brown Dare to Lead, by Brene Brown The Power of Vulnerability (Brene Brown TED Talk) Mindset, by Carol Dweck Crucial Conversations, by Kerry Patterson, Joseph Grenny, Ron McMillan, Al Switzler Planted, by Patrick Mason Read the TRANSCRIPT of this podcast Note: This transcript was machine-produced. We would be grateful for help correcting errors. You can help! Simply copy/paste the transcript text into a document, make the corrections, and then copy/paste the corrected text into a comment on the page (below) and we will get the corrected text published!

Louie D. Hamner III has served with bishoprics as a ward clerk, finance clerk, and executive secretary, as a bishop and a bishop's counselor, as a Young Men president, and in the elders quorum. He grew up in a farming community in Mount Auburn, Indiana, and graduated from Utah Valley University in Accounting. Today he owns Vanguard Title Insurance Agency, one of the largest title companies in Utah, and Acclaimed Title in Texas. Louie and his wife Vivian have three children. Highlights 5:00 A lifelong learner reading and attending training programs; learned skills for his work that he sought to apply in his role as a bishop 7:35 Realized that he needed to be good at helping people solve problems; the bishop's office doesn't work the same as a business owner's office 10:50 Leading with Vulnerability Sought to create a culture that would ease the pain points Realized that if he could share his struggles as a bishop, it would make it okay for everyone else to share where they are struggling as well First made Ward Council a safe place Shared about his relationship with his parents in a 5th Sunday meeting Made a point of recognizing when someone was being vulnerable 20:20 Stimulating more vulnerability in a youth setting Bringing out the struggles and walking through them together This is a skill that has to be practiced with vulnerability Ask questions and talk about it Acknowledging their experience instead of simply correcting and creating shame 27:50 Creating Safety Studied books in Ward Council and applied what they were learning to gospel situations Allowing vulnerability in ward council created an environment where people could feel safe Discussion after a singing testimony 37:40 Creating a Growth Mindset Culture 37:30 Sharing vulnerable personal experiences to help the ward grow 39:00 Young man who had decided not to go on a mission: created a growth plan 47:40 Young man with a porn addiction: this is progress 51:15 Creating a Vision His vision of teaching people how to lead What will you do beyond checking the boxes? President Nelson's call to identify what sign you are going to give to God 56:00 God wants you to be the instrument you are 1:00:00 Leading with Empathy The baptismal covenant is a covenant of empathy A choice to go into that person's pain the way they are experiencing it Appreciate and understand that person's model of the world Recognize the emotions they are experiencing Convey understanding of those emotions No judgment 1:03:55 Taught this in ward council and then as a 5th Sunday lesson 1:08:00 Building Leaders Solve problems as a presidency first before bringing failures to Ward Council Leadership lessons in Ward Council helped the members grow as leaders Challenging them to identify what they are supposed to do as a leader in that role 1:12:20 Realized he is always on a path to become greater, and that path involves pain Links Dare to Lead, by Brene Brown The Power of Vulnerability (Brene Brown TED Talk) Mindset, by Carol Dweck

Dusty Rhodes says Democrats can censure him "until the cows come home," but the long-time Hamilton County auditor isn't going to apologize for his recent tweet asking why Black Lives Matter (https://www.cincinnati.com/story/news/2020/06/22/hamilton-county-auditor-dusty-rhodes-tweet-abortion-and-black-lives-matter-draws-backlash/3235525001/) isn't also focusing on children lost to abortions and shootings. Instead, Rhodes is doubling down on his comments and hopes it drives a conversation about emphasizing that "all black lives matter," he told The Enquirer's That's So Cincinnati podcast his week.  A anti-abortion Catholic and conservative-leaning Democrat, Rhodes said: "This whole Black Lives Matter thing has gotten in my craw real good. I appreciate the sentiment, but not the organization, which is a Marxist outfit hellbent on destroying our country as it stands right now. ... "They're killing more black babies in abortions than white (https://www.theatlantic.com/health/archive/2014/09/abortions-racial-gap/380251/) as a ratio. And I think those black lives matter just as much as the three little kids who were killed (by gun violence) in Chicago this weekend. And nobody's talking about that. ...   "Black lives matter in the womb as well as in life outside the womb. I think it's a valid point and it ought to be discussed." To listen to the full podcast episode for free, click the Audioboom link at the top of the article. That's So Cincinnati can also be found for free on most podcast listening platforms, including Apple Podcasts and Spotify. Rhodes' interview begins at the 13:50 mark in the episode. Rhodes enraged some members of the Hamilton County Democratic Party on June 19, when he tweeted: "Just wondering when they are going to paint 'Black Lives Matter' on Auburn Avenue, you know, in front of that building where they terminate black lives and white ones, too, almost every day of the week." Planned Parenthood, the city's only abortion clinic, is located on Auburn Avenue in Mount Auburn.  Democratic Party Chairwoman Gwen McFarlin issued a statement (https://www.cincinnati.com/story/news/2020/06/22/hamilton-county-auditor-dusty-rhodes-tweet-abortion-and-black-lives-matter-draws-backlash/3235525001/) three days later calling Rhodes' tweet "racist" and sexist," adding that she would begin the process of censuring the 30-year county auditor.  Rhodes said McFarlin contacted him before she released the statement. He called McFarlin a "good person" whom he's known for 30 years, but she caved to the party's progressives. "I like Gwen personally, but she couldn't stand up to them and she buckled," Rhodes said. Former local party chairman "Tim Burke would have never allowed this to happen," Rhodes said. "Tim Burke believed in a big tent and brought us all together. His only thing was do your job well and don't reflect badly on the party. That's what I've done consistently. I've never brought scandal to the party, and they can't say that about some of their favorites in City Hall." Rhodes said he'll continue to criticize Black Lives Matter for pushing a narrowly focused political agenda and ignoring taking up the cause of the importance of all Black lives.  "I'm going to say what I think, because I'm not going to let the party do my thinking for me," Rhodes said. "It's a horrible thing (George Floyd's death). But to use that as an excuse to destroy buildings and blocks and take over cities and everything else, I think that's a bridge too far. But everybody (politicians and media) is scared to say it. I can't believe it. They're hiding under their desks. It's time to step up."  Rhodes was first elected auditor in 1990, and he's always consistently held pro-life views. He's also been outspoken about those beliefs, often tweeting about it. Rhodes was asked if he thought the party issued the public rebuke now to put pressure on him to retire. "I'm not going to hide my opinion under a bushel basket," Rhodes said. "I've been pro-life from the start. They knew I was pro-life when I first ran for Delhi trustee. I was pro-life when they asked me to run for auditor. I was pro-life when they endorsed me two years ago. To expect that I'm going to keep quiet about that (is) ridiculous." He added: "The Democratic Party is not going to save my soul. My church comes before my party and that's the way I am." Rhodes, 80, reiterated that he'd already been thinking about retiring after his term expires in 2022. If he does decide to run again, however, Rhodes didn't definitively say whether he'd remain loyal to the Democrats or switch parties.  "I'd rather fight than switch," Rhodes said.

In this episode of our “Inside the Writer’s Head” podcast, Dani McClain speaks with local journalist Nick Swartsell. Nick Swartsell has been staff writer and news editor at CityBeat Cincinnati for six years. He is currently furloughed due to the COVID-19 pandemic but continues to contribute to CityBeat on a regular, pro-bono basis until he can resume full time paid work. Originally from Hamilton, Ohio, Nick completed an undergraduate degree in English and Political Science at Miami's Hamilton, Middletown and Oxford campuses. Shortly after he graduated, he began freelancing for various publications, including a community press covering township government in nearby Fairfield Township. He completed two years of the Americorps Public Ally program in Cincinnati before pursuing a masters degree in journalism at the University of Texas at Austin. While in Texas, he interned for The Texas Observer and The Texas Tribune, writing stories about everything from a heated political battle over an indigenous cultural site in the Texas hill country to cancer cases around a nuclear waste facility near the New Mexico border. He completed his masters thesis on media coverage in neighborhoods undergoing economic and demographic change and subsequently spent a year covering Congress and federal agencies for The Dallas Morning News in its Washington, DC bureau before returning to Cincinnati for a job at CityBeat. Nick's primary areas of coverage include law enforcement and the justice system, housing, systemic and individual issues around poverty, development and urban land use, transportation and breaking news, including coverage of protests, the 2016 RNC in Cleveland, the 2018 Fountain Square mass shooting and the COVID-19 crisis. Nick currently lives in an 11-person intentional community in Mount Auburn.

In this episode of Talk Nerdy, Cara is joined by Paul Kwaitkowski and Dr. Maria Aliberti-Lubertazzi. Paul is Mount Auburn Cemetery’s Wildlife Conservation and Sustainability Manager, and Maria is an adjunct faculty member at Rhode Island School of Design as well as an environmental scientist specializing in wetland and urban ecology. Together, we discuss the unique initiatives taking place at Mount Auburn in areas including environmental stewardship, wildlife management, and citizen science. Follow their work: @MountAuburnCem.

In this episode of Talk Nerdy, Cara is joined by Paul Kwaitkowski and Dr. Maria Aliberti-Lubertazzi. Paul is Mount Auburn Cemetery’s Wildlife Conservation and Sustainability Manager, and Maria is an adjunct faculty member at Rhode Island School of Design as well as an environmental scientist specializing in wetland and urban ecology. Together, we discuss the unique initiatives taking place at Mount Auburn in areas including environmental stewardship, wildlife management, and citizen science. Follow their work: @MountAuburnCem.

Dr. Kevin Tabb fell into medicine through his training as a medic in the Israel Defense Forces, and after medical school and a five year residency, he soon entered the world of healthcare IT. As president & CEO of the newly-formed Beth Israel Lahey Health system, this diverse background gives him a unique perspective to navigate the constantly-changing healthcare landscape where technology continues to play an increasing role.Dr. Tabb now has a prominent position in the greater Boston area’s storied history of driving healthcare innovation. He’s leading the region’s second-largest health system – including 4,000 physicians and 35,000 employees across academic medical centers, community, and specialty hospitals – formed by the March 2019 merger of the Beth Israel Deaconess and Lahey Health systems, along with Anna Jaques, Mount Auburn and New England Baptist Hospitals.Creating a single and cohesive point of care will be one of the most important attributes of a successful health system in the future, according to Dr. Tabb. The dynamics of delivering on this promise are especially acute as health systems across the country merge, and it’s a key focus at Beth Israel Lahey Health.During this episode of Healthcare Is Hard, recorded live on stage at the Digital Health Innovation Summit, Dr. Tabb talks to Keith Figlioli about a number of issues critical to delivering on his vision for a successful, modern health system, including:The Build vs. Buy Debate. When it comes to partnerships with new entrants in the healthcare market, new technologies, or other aspects of running a next gen health system, working with third-parties and bringing everything together makes it more difficult to create a cohesive organization. That’s why Dr. Tabb’s preference is to explore internal development first, a luxury large and growing health systems are more likely to have the resources to accomplish. But he recognizes the reality, knowing when and how to investigate if a third party brings something unique that would be too complex to develop in-house.Solutions Looking for Problems. With a background in health IT, Dr. Tabb is approached almost daily by various companies and investors and says the majority of what he sees comes from people offering niche solutions to small problems. Unless a solution is focused on the larger challenges associated with helping the different aspects of a health system come together and operate more cohesively, he’s much less likely to be interested.Evolving Access Points for Care. The way people access care is rapidly changing. Dr. Tabb compares this shift to the emergence of digital photos and Kodak’s failure to adapt because revenues from film and chemicals weren’t impacted at first. Kodak failed to realize soon enough that pictures can be made in many different ways. And to avoid a similar fate, traditional health systems need to quickly recognize the many different ways and different places care can and should be delivered. They need to adapt and deliver the seamless and unified experience that patients are starting to demand.Differences Between the U.S. and Europe. As someone who grew up in California, but served in the military, went to medical school, and did his residency in Israel, Dr. Tabb is frequently asked for his opinion on the biggest differences between U.S. and European healthcare. He points to the lack of a single system of care, and talks about how critical it is to figure out a new approach so people don’t fall through the cracks – especially when they’re sick and most vulnerable.To hear Dr. Tabb talk about these topics and more, listen to this episode of Healthcare is Hard: A Podcast for Insiders.

This has been a hellish week for TB, involving penning a new Lizzie book and proofing a different Lizzie audiobook. She’s halfway through the first draft, and her editing deadline is getting closer, which means the freak-out stage will hit TB soon. TB has been in launch mode since July and is looking forward to slowing down some to enjoy the holiday season. Recently, she walked in her characters’ footsteps and visited Mount Auburn Cemetery. The Christmas movie channel has started, and Clare may not write any new words until 2020. But she just released Made in London, so make sure you grab your copy. She recently attended an event and heard Nick Hornby explain how he ended up writing the screenplay for Wild. On the work front, Clare tried a workaround to electronically sign contracts, but it epically failed. Also, she had to go to the cinema twice, and it’s one of her least favorite activities. Poor Clare. During the comment section, a question by a lesfic author spurred the duo to chat about spicy sex scenes in their stories. The two move on to the main topic: How do you read, and can you be a good writer without reading? TB shares her favorite methods of reading, which include audiobooks and paperbacks. Due to migraines and insomnia, she’s worked out a reading routine that eases both issues. Clare’s reading habit started from an early age thanks to her parents. Both agree that writers need to read to be better writers. Back when she was 18, TB heard an author say writers shouldn’t read, and it broke TB’s reading heart. She swore she’d never be a writer if that was the case. Luckily, it wasn’t. As Clare says, many writers worry about story elements seeping into their own, but reading is a crucial way to expand a writer’s experiences and makes them better storytellers. Made in London: www.clarelydon.co.uk/books/made-in-london/ TB’s Mount Auburn blog post:  lesbianromancesbytbm.com/2019/10/09/is-it-weird-that-cemeteries-inspire-me/ Stop back next week for an entertaining conversation about writing tools the duo couldn’t live without. If you’d like to leave a comment on the episode, head over to www.lesbianswhowrite.com. They’d love to hear from you. Or you can email them at: lesbianswhowrite@gmail.com. Happy listening! Clare and TB

Today we continue our history of American cemeteries by exploring the ideological, religious, and artistic origins of the rural cemetery movement in America. We explore the development of Perl Lachaise in Paris and how that idea was adapted to fit the growing United States. This episode will explore what made rural/garden cemeteries different, and why they continue to capture the American imagination almost 190 years after Mount Auburn was founded. Website: www.tombwithaview.weebly.comFacebook: Tomb with a View PodcastInstagram: tomb.with.a.viewSelect Bibliography:Rotundo, Barbara, "Mount Auburn Cemetery: A Proper Boston Institution". Harvard Library Bulletin, Vol. 22 No. 3, July 1974.French, Stanley, "The Cemetery as a Cultural Institution: The Establishment of Mount Auburn and the 'Rural Cemetery' Movement". American Quarterly, Vol. 26 No. 1, 1974.Sachs, Aaron, "American Arcadia: Mount Auburn Cemetery and the Nineteenth Century Landscape Tradition." Environmental History, Vol. 15 No. 2, April, 2010.Sloane, David Charles, "Memory and Landscape: Nature and the History of the American Cemetery." SiteLINES: A Journal of Place, Vol. 6 No.1, Fall 2010.Linden-Ward, Blanche, Silent City on a Hill: Picturesque Landscapes of Memory and Boston's Mount Auburn Cemetery. (University of Massachusetts Press, 1989).Linden-Ward, Blanche and Sloane, David C., "Spring Grove: The Founding of Cincinnati's Rural Cemetery, 1845-1855". Queen City Heritage, Vol. 43. No. 1, Spring 1985.Linden-Ward, Blanche, "Strange but Genteel Pleasure Grounds: Tourist and Leisure Uses of Nineteenth-Century Rural Cemeteries". Sharp, Frederick A., "The Garden Cemetery and American Sculpture: Mount Auburn". Rainey, Reuben M., "Therapeutic Landscapes: America's Nineteenth-Century Rural Cemeteries." View, No. 10, Summer, 2010.Williams, Tate, "In the Garden Cemetery: The Revival of America's First Urban Parks". American Forests, Spring/Summer 2014.Batey, Mavis, "The Picturesque: An Overview." Garden History, Vol. 22 No. 1, Winter 1994.Birdsall, Richard D., " The Second Great Awakening and the New England Social Order." Church History, Vol. 39. No. 3, September, 1970.Cott, Nancy F., "Young Women in the Second Great Awakening in New England." Feminist Studies, Vol. 3 No. 1/2, Autumn 1975.Mathews, Donald G., "The Second Great Awakening as an Organizing Process, 1780-1830: An Hypothesis." American Quarterly, Vol. 21 No. 1, Spring, 1969.Shiels, Richard D., "The Scope of the Second Great Awakening: Andover, Massachusetts, as a Case Study." Journal of the Early Republic, Vol. 5. No. 2, Summer, 1985.

“Born on Aug 17, 1972 In Nashville, TN Raised in Mount Auburn, IN in the middle of now where between cornfields. Grew up in a family of 13 children from the same parents Moved to Utah in 1994 to chase after the woman of my dreams and I caught her!! Lost my job in 2003 and was on food stamps with two kids and my wife didn’t work. Got started in the title insurance business on June 15, 2003 making $30k a year and got fired from that job on Jan 14 2004. 2005 opened my own office in the title insurance industry. Today I own one of the largest title companies in Utah and employ almost 100 people I have been married to Viv since June 10, 1995 and have three children Ben 17yrs old, Zoe 16yrs old and Lou 12yrs old.” Joshua T. Berglan’s Gratitude:UnFiltered is a Faith-based talk show that blurs the lines of business and personal development. The host, Joshua T. Berglan is the CEO of Live Mana Worldwide where he is an entrusted Luminary to a very select group of prominent clients. Joshua is known as The Worlds Mayor because of his passion for helping people win in life and in business and because of his unique gift of creating powerful connections between businesses and people. Joshua is a Follower of Christ and is a believer in accepting and loving all people regardless of beliefs, race, socioeconomics, or sexual preferences. Gratitude:UnFiltered is Joshua’s ministry, where he focuses on Faith, Personal and Business Development, Mental Health Issues, and finding Gratitude in life’s biggest challenges. 

"Born on Aug 17, 1972 In Nashville, TN Raised in Mount Auburn, IN in the middle of now where between cornfields. Grew up in a family of 13 children from the same parents Moved to Utah in 1994 to chase after the woman of my dreams and I caught her!! Lost my job in 2003 […]

Author Sheldon Lee Compton joins Daniel Ford for Friday Morning Coffee to discuss his novel Brown Bottle.  Caitlin Malcuit also talks about the 2018 Topsfield Fair, which is being held Sept. 28 through Oct. 8 in Topsfield, Mass., Coolidge Corner Theater and Mount Auburn’s “Cemetery Cinema” screenings this fall, and more Halloween-themed events in the area. (We think someone’s excited for next month’s holiday!)  To learn more about Sheldon Lee Compton, visit his official website or follow him on Twitter @bentcountry. Today’s episode is sponsored by Libro.fm, OneRoom, and Pop Literacy.

Episode Transcript: My name is Tanya Marsh and you’re listening to Death, et seq. We’ve been talking about funerals a lot on this podcast so far, and I wanted to switch gears this week and talk about one of my favorite topics – cemeteries. I love cemeteries. As my friends and family will attest, I am a semi-professional cemetery tourist. When I visit a new place, I want to check out the historic cemeteries. When I visit a place that I’ve been dozens of times, I still want to check out the cemeteries. So in a new series that I’m going to call “Cemetery Tourism,” I’ll be looking at different clusters of cemeteries that share similar characteristics or a similar history. I’m going to start the series in the Northeastern United States, in two of our earliest urban centers — New York City and Boston. Both of these cities were founded in the mid-1600s, and their early cemeteries share some common characteristics, but they also differed in important ways because of the people who founded those two cities. American cemeteries are different from cemeteries anywhere else in the world, for a couple of reasons. In the colonial era, we were obviously heavily influenced by the law of England and the social norms that had been established there and carried here. The England of the 17th century had an established church – the Church of England. The theology of the Church of England placed great importance on burial in consecrated ground. So the law of England reflected the assumption that all people in good standing with the church and entitled to burial within the church would be buried in their local parish churchyard. There were people that weren’t in good standing, or members of other religions, so allowances had to be made for them too, but the vast majority of people were buried in the local parish churchyard owned by the Church of England. That’s just how it was set up. But colonial America was a fairly diverse place. For example, Puritan colonists from England of course settled Massachusetts Bay Colony, while a more diverse group of English, Dutch, and German immigrants settled the former New Amsterdam, there were all kinds of ethnic groups and faiths on William Penn’s land, and the English Virginia Company established settlements focused on economics rather than religious liberty. Each of the colonies was different from the English system, but they were also each different from each other. These realities forced Americans to innovate. Massachusetts established (and still retains) a law that each town must create a burying ground for the use of residents and strangers. Unlike the English system, these are secular cemeteries, owned and managed by the government. In the densely populated cities like New York, Boston, and Philadelphia, cemeteries were established downtown and despite practices designed to maximize the capacity of cemeteries, soon became overcrowded. In the Chesapeake, where the population was more widely dispersed, family burying grounds were established in addition to more traditional churchyards. Although the location of American burials differed from the uniform English precedent, other aspects of the process were the same during colonial times. Remains were wrapped in a shroud or encased in a wood coffin, then placed in the earth, a family tomb, or a mausoleum. Americans originally followed other European Christian customs—most graves were not individually memorialized and many contained the remains of more than one person. American disposition practices shifted after the Civil War. Embalming was rarely practiced before the war. During the war, a crude method of embalming was used to stabilize the remains of wealthier men, primarily on the Union side, so they could be sent home for burial. After the Civil War, undertakers trained in embalming evolved into funeral directors. Into the twentieth century, death moved from the home to the hospital; and the ceremonies surrounding death moved from the parlor to the funeral parlor. Undertaking had once been a complementary profession for carpenters—they could build the coffin and transport the remains to the cemetery. But the Industrial Revolution moved casket production from small workshops to factories, particularly after World War II. “Modern business principles” were applied to create modern cemeteries, owned by for-profit companies in many states, larger in scale and designed to minimize the costs of maintenance. These companies benefited from laws that gave great deference to cemetery owners—traditionally families, religious organizations and municipalities—to establish their own rules and regulations. Modern cemeteries adopted rules that required concrete and/or steel vaults or grave liners that would encase the coffin and prevent the uneven terrain that follows grave collapse. These companies also adopted rules that limited graves to a single interment. The cumulative effect is a very different set of practices than existed before the Civil War. Nearly all modern graves in the United States are dedicated in perpetuity to the remains of a single individual, memorialized with a tombstone. On today’s episode, I’ll talk about the history and development of cemeteries in New York City and Boston. If you’re interested in photographs and maps, be sure to check out the show notes at the podcast’s website – www.deathetseq.com. The Dutch first settled New Amsterdam, then just the southern tip of Manhattan, in 1624. A detailed city map called the Castello Plan was created in 1660 – it shows virtually every structure that existed in New Amsterdam at that time. In 1664, four English frigates sailed into New Amsterdam’s harbor and demanded the surrender of New Netherlands. Articles of Capitulation were signed that September and in 1665, New Amsterdam was reincorporated under English law as New York City. The settlement was named for the Duke of York, the brother of the English King Charles II who later became King James II. During most of the 17th century, even after the English took over, the Reformed Dutch Church was the dominant religious authority in New Amsterdam/New York. There were scattered Congregational, Presbyterian and Lutheran churches in the region, as well as Quakers, Catholics, and a few Jews. With the English in 1665, however, also came the established Church of England. One of the first significant cemeteries in New York City was established in the 1630s on the west side of Broadway, a little north of Morris Street. It was referred to as the “Old Graveyard” In 1656, there was a petition to “divide the Old Graveyard which is wholly in ruins, into lots to be built upon, and to make another Graveyard south of the Fort.” Apparently it persisted until at least 1665, when a collection was made to repair the graveyard because it was “very open and unfenced, so that the hogs root in the same.” By 1677, however, the graveyard had been cut up into four building lots and sold at auction to the highest bidder. There is no record regarding where the graves from this “Old Graveyard” were moved, but construction on the site more than a century later uncovered “a great many skulls and other relics of humanity,” so it sounds like perhaps they weren’t moved at all. Some things in Poltergeist are real, people. In 1662, the Dutch established a new burial ground on Broadway, on a parcel that was then located outside the city’s gates. That burial ground became a part of the Trinity churchyard when Trinity Church was established in thirty years later. In 1693, the New York Assembly passed an act to build several Episcopal churches in New York City and “all the inhabitants were compelled to support the Church of England, whatever might be their religious opinion.” In 1696, a plot of land stretching 310 feet from Rector Street to the Dutch burial ground that had been established on Broadway in 1662 was acquired by the Episcopalians and the Charter of Trinity Church was issued on May 6, 1697. The charter declared: “[Trinity Church] situate in and near the street called the Broadway, within our said city of New York, and the ground thereunto adjoining, enclosed and used for a cemetery or church-yard, shall be the parish church, and church-yard of the parish of Trinity Church … and the same is hereby declared to be forever separated and dedicated to the service of God, and to be applied thereunto for the use and behalf of the inhabitants … within our said city of New York, in communion with our said Protestant Church of England.” By the time of the Revolution, the churchyard at Trinity, including the old portion that had been the Dutch burial ground, was said to contain 160,000 graves. In 1847 a proposal to extend Albany Street to connect it with Pine Street would have disturbed the northern portion of the Trinity Church churchyard, part of the 1662 Dutch burial ground. A government report advocated against the extension: “[The burial ground] was established by the Dutch on their first settlement... It is nearly a century older than the other sections of the yard. It was originally a valley, about thirty feet lower at its extreme depth than the present surface, and has undergone successive fillings, as the density of interments rendered it necessary, to raise the land until it reached the present surface: so that the earth now, to a depth of several feet below the original, and thence to the present time of interment, is in truth filled with human remains, or rather composed of human ashes. The bodies buried there were [approximately 30,000 to 40,000] persons of several generations, and of all ages, sects and conditions, including a large number of the officers and soldiers of the Revolutionary War, who died whilst in British captivity; and almost every old family that is or ever was in this city, has friends or connections lying there.” In an 1892 guidebook to New York City, Moses King wrote: "Only the established and powerful corporations of Trinity and a few other churches have been able to resist the demands of modern life and business for the ground once sacred to the dead. Hundreds of acres [in Manhattan], now covered by huge buildings or converted into public thoroughfares, were at some time burial-places; over ninety of which have been thus existed, and passed away. Of most of them even the location has been forgotten…” Trinity Churchyard still resides on Broadway at Rector Street, in lower Manhattan, two blocks from Federal Hall, the building where George Washington was sworn in, the “room where it happened” in the very early days of the Republic, and the New York Stock Exchange. The Anglican St. Paul’s Chapel, established on Broadway between Fulton and Vesey Streets around 1766, and its surrounding churchyard still remains in the shadow of the World Trade Center. Many of the other cemeteries that once resided in lower Manhattan are relics of memory. For example: • The Middle Dutch Church, on the east side of Nassau Street between Cedar and Liberty Streets, was surrounded by a burial ground beginning in 1729. The bodies were removed sometime after 1844. The North Dutch Church on William Street between Fulton and Ann Streets had an adjacent burial ground from 1769 to 1875. • The French burial ground on the northeast corner of Nassau and Pine Streets, extending north to Cedar Street (1704-1830); • The Presbyterian churchyard on the north side of Wall Street opposite the end of New Street (1717-1844); • The Old Brick Presbyterian Church graveyard on Beekman Street between Chatham and Nassau Streets (1768-1856); • The cemetery located at Pearl, Duane, and Rose Streets which was leased from the city as early as 1765 but not used as a cemetery until after the Revolution; and • A Lutheran Church and adjacent burial ground on south Pearl Street, a site which had become a vegetable market by 1706. A cemetery on the south side of Houston Street between Eldridge and Stanton Street was used from 1796 to 1851 as the Reformed Dutch Church Cemetery, to provide excess capacity for the crowded churchyards. The bodies were disinterred and removed around 1874. Meanwhile, Puritan colonists from England founded Boston in 1630. Unlike the religious and ethnic diversity that could be found in New Amsterdam/New York City during this time period, the Puritan leaders of Boston punished religious dissenters. Baptist minister Obadiah Holmes was publicly whipped in 1651 and Mary Dyer was hanged in Boston Common in 1660 for repeatedly defying a law banning Quaker from being in Massachusetts Bay Colony. However, prosperity in Boston led to the development of a more diverse community that included Catholics and Quakers and other groups that were initially persecuted by the Puritans. Eventually the Puritans began to accept that they could not have a unified church and state. Puritan burying grounds were often located adjacent to the town’s meeting house. Headstones were expensive and many of the earliest were imported from England. Most often, early burials were marked with wood markers or primitive stones, if they were marked at all. The Puritan burying ground was a utilitarian space simply used to bury the dead. Puritans did not visit graves or maintain them. They were often very disorganized. Graves were tightly clustered and gravestones were often broken or buried as the cemetery became more populated. In many cases, graves were dug deep enough to accommodate 12 or more coffins placed on top of each other to within five feet of the surface. Recall that in the 1650s, there was a petition to remove the Old Graveyard in New Amsterdam because hogs were rooting around. In Boston, the early burying grounds were used as communal space to graze cattle. The oldest burying ground in Boston is King’s Chapel which is not, as the name suggests, the churchyard for the adjacent King’s Chapel. What was originally simply known as the “Burying Ground” was established in 1630 and was Boston’s only cemetery for 30 years. King’s Chapel is quite small, less than half an acre. It was used as a burial ground for 200 years, but estimates are that there are only about 1,500 burials. There are only 615 gravestones and 29 tabletop tomb markers remaining. Most graves include about four burials on top of one another. Excess remains were excavated and the bones were deposited in the charnel house that can still be seen on the edge of the burying ground. A charnel house would be a very familiar idea for the English colonists because English churchyards were similarly overcrowded. When the cemetery authorities ran out of ground for fresh burials, older burials were simply dug up and the bones were placed in a communal pit in the consecrated ground, or catacombs beneath the church. If you’ve visited any European churches, you’re probably familiar with this idea. Although the idea of the charnel house was a feature of English churchyards, King’s Chapel Burying Ground was not a churchyard. It was a community burial ground and included people of all faiths, not just Puritans. It was more like a municipal, secular cemetery than a churchyard. In all of the Boston burying grounds, it was common to have a headstone, highly decorated with the name and sometimes the biography of the deceased, and a footstone with only the name of the deceased. Graves were placed so that the feet of the deceased faced east. This was believed to have been done so that when Christ returns, the dead can simply stand up and walk to Jerusalem. King’s Chapel also includes 29 underground tombs which consist of a burial room made of brick and covered with earth and grass. These are marked with box structures, but the boxes are just markers, not the tombs themselves. When the tombs needed to be opened, the box was removed and the entrance dug up. In the early 1700s, 24 tombs were built along the back fence and in 1738, 23 tombs were built along Tremont Street. These are actually underneath the present-day sidewalk of Tremont Street and their markets and entrances are inside the fence. King’s Chapel Burying Ground also includes a curious structure that looks like the top of a tomb or pit. That’s actually a subway fresh air ventilator shaft that was constructed in 1896. Human remains in that portion of the burying ground were relocated during the construction. It is called King’s Chapel Burying Ground today because in 1686, Governor Edmund Andros wanted to build an Anglican church in Puritan Boston. This was an unpopular idea, so no one would sell him any land. So Andros built his church in part of the existing Burying Ground, right over existing graves. As you can imagine, this didn’t make Andros any more popular with the Puritans of Boston. After King’s Chapel was consecrated, people began referring to the adjacent cemetery as King’s Chapel Burying Ground, which also couldn’t have made the Puritans very happy. In 1660, King’s Chapel was ordered closed “for some convenient season” and new burials directed to the second burying ground. Of course tombs were installed decades later and grave burials in King’s Chapel Burying Ground weren’t outlawed until 1826, although they continued until 1896. The second burial ground in Boston was established in 1659 when the Selectment of Boston purchased ½ acre in the northern end of town. Originally called the North Burying Place or the North Burying Ground, the parcel was expanded in 1711 and 1809. It is now known as Copp’s Hill Burying Ground and is located just down the street from the Old North Church. The City of Boston has counted 2,230 grave markers and 228 tombs in Copp’s Hill but the exact number of burials is unknown. Estimates range from 8,000 to 10,000. This includes an estimate of over 1,000 unmarked graves of African and African American slaves. The third burying ground in Boston is located just down Tremont Street from King’s Chapel. Also established in 1660, the Old Granary Burying Ground is the final resting place of many important figures from the Revolutionary War including Paul Revere, John Hancock, Samuel Adams, and the men killed in the Boston Massacre. Benjamin Franklin’s parents are also buried here. Granary is located on 2 acres and contains 2,345 gravestones. In 1922, it was estimated that there were 8,030 burials over its 260 year history. Originally, Granary Burying Ground was part of the Boston Common, which then extended up Tremont Street. It was originally called the South Burying Ground, then renamed the Middle Burying Ground when one was established further south. It was finally renamed Granary Burying Ground because of the 12,000 bushel grain storage building built in 1737 to provide food for the poor and called the granary. The granary was moved to Dorchester in 1809 to make room for Park Street Church. The final colonial burial ground that I’ll mention is the Central Burying Ground, which was established in 1754 on 1.4 acres at the corner of Boston Common on Boylston Street between Charles and Tremont Streets. There are only about 487 markers remaining, but records indicate that approximately 5,000 people are buried in Central Burying Ground, including many unmarked graves of paupers from the Alms House and inmates from the House of Industry. There are some unique tombs visible in Central Burying Ground because they are surrounded by a “moat” on both sides. The first tomb is thought to have been built in 1771. 149 tombs were built on the four sides of the burying ground and nearly half of the burials were in the tombs. But in 1836, Boylston Street was widened and 69 tombs were destroyed – the owners moved the remains either to the 60 tombs in the Dell or to the then-new Mount Auburn Cemetery in Cambridge. In 1895, the subway was being constructed along Boylston Street disturbing the remains of approximately 2,000 people. They were reburied in a mass grave in the northeast corner of Central Burying Ground. The last grave burial took placed in 1856, but tomb burials continued until the 1950s. Until 1810, Central Burying Ground was called South Burying Ground, which is when Granary was renamed. Identifying burying grounds by their relative location to one another is clearly a bad strategy, as the constant re-naming of cemeteries in Boston demonstrates. So I’ve described the first four cemeteries in Boston and the most famous cemetery in colonial New York – Trinity. The four colonial cemeteries in Boston were all owned by the government and non-sectarian, even though their practices resembled those of churchyards in England. New York, on the other hand, was dominated by churchyards in colonial days and the early days of the Republic. The challenges that these cemeteries faced in the beginning of the 1800s was similar in both cities, but the way that the cemeteries were changed as a result was very different. All four cemeteries I described are still in the heart of downtown Boston. In lower Manhattan, only Trinity and St. Paul’s Chapel remain. The backlash against the colonial cemeteries was triggered by their overuse and their general lack of organization and maintenance. In 1807, an Englishman named John Lambert visited New York. In his diary, he referred to Trinity Church and St. Paul’s Chapel as “handsome structures” but added: "The adjoining churchyards, which occupy a large space of ground railed in from the street and crowded with tombstones, are far from being agreeable spectacles in such a populous city. … One would think there was a scarcity of land in America to see such large pieces of ground in one of the finest streets of New York occupied by the dead. The continual view of such a crowd of white and brown tombstones and monuments as is exhibited in the Broadway must tend very much to depress the spirits." Some burial places had been closed and relocated in the Seventeenth and Eighteenth Centuries. But the Nineteenth Century significantly accelerated that process. Overcrowded church yards and vaults (referred to as “intra-mural” burial grounds) were criticized by public health officials as “injurious to health, offensive to the senses, [and] repulsive to the taste of a refined age.” In New York City, the precipitating event to efforts to halt intra-mural burial was the Yellow Fever epidemic that began in late July 1822 on Rector Street. Reported cases spread quickly and when the first cases on Broadway were reported, public health officials feared that if the disease was not contained, it would quickly engulf City Hall and force the government into exile. On August 7th, the Board of Health ordered that an area around Rector Street be quarantined by the erection of fences. The quarantine area had to be expanded quickly. Searching for a cause of the epidemic and an effective way to halt the spread of the disease, the Board of Health began to panic. Prevailing medical thought of the day blamed epidemics on “miasma” and “infected air.” In early August, concerned about the cluster of cases in the area around Trinity Church, the Board of Health appointed a committee to “inquire into the expediency of regulating or preventing the interment of the dead in Trinity Church Yard during the continuance of the present epidemic.” The committee concluded that “the yard of that Church is at times, offensive to persons in its vicinity, and that, in the evening especially, the exhalations are such as perhaps are dangerous to the health of the citizens in its immediate neighborhood.” It was therefore recommended that “no grave be permitted to be opened or dug in Trinity Church Yard, until the further order of the Board of Health, under the penalty of one hundred dollars.” The proposed resolution was adopted by the Common Council on August 22nd. Around the same time, a report from Dr. Samuel Ackerly to the Board of Health recommended that the ban on interments at Trinity be made permanent. Dr. Ackerly related the story of the Cathedral of Dijon, “which [recently] produced a malignant disease in the congregation from the putrid bodies of the persons buried in the vaults of the Church. The disease ceased after the Church was ventilated and fumigated.” This case was presented to the Board of Health as “proof that noxious exhalations may arise from dead bodies.” Accordingly, Dr. Ackerly suggested that the source of the Yellow Fever epidemic may be Trinity Church Yard, where “the ground has been one hundred and twenty-four years receiving the dead, and the evil day has at length arrived. To strike at the root of the evil,” Dr. Ackerly advised, “no further interments should be allowed there. The graves might be leveled and covered with a body of clay, upon which a layer of lime, ashes and charcoal should be placed, and the grave stones laid flat, that the rain may run off and not penetrate the soil to hasten putrefaction and increase the exhalations.” On September 15th, the Board of Health “respectfully request[ed]” that churches with adjacent burial grounds in lower Manhattan cover their graves “thickly with lime, or charcoal, or both.” On September 23rd, Trinity Church Yard was covered with 52 casks of lime. The next day, 192 bushels of slacked lime were spread in St. Paul’s church yard, a few blocks north of Trinity Church. On September 28th, 172 bushels of slacked lime were spread “upon the grave-yard and about the vaults of the North Dutch church corner of William and Fulton-streets. The grounds about this church were not extensive and principally occupied by vaults, which nevertheless emitted very offensive effluvia.” Thirty additional casks of lime were slacked and spread at Trinity Church on October 1st. On October 8th, the vaults of the Middle Dutch Church at the corner of Liberty and Nassau were covered with 40 casks of lime. “These vaults were exceedingly offensive,” the Board of Health reported. It was also reported that “the vaults of the French church in Pine-street in the vicinity of the former church also emitted disagreeable smells.” By late November 1822, the Yellow Fever epidemic had subsided. With an eye towards preventing the next outbreak, the Common Council passed a resolution to consider the future of intra-mural burial. "It appears to be the opinion of Medical Men that the great number of the dead interred in the several cemeteries within the bounds of this City, is attended with injurious consequences to the health of the inhabitants. This subject is therefore worthy of consideration and if the effects are in reality such as some of the faculty declare them to be, ought not future interments be prohibited at least during a part of the year. …" A law forbidding interments south of Canal Street was proposed in early 1823. At the time, there were at least 23 separate burial grounds south of Canal Street, many adjacent to churches. The leaders of the Reformed Dutch Church, the First Presbyterian Church, Grace Church, St. George’s Church, Christ’s Church, and Vestry of Zion Church all presented remonstrances to the Common Council in February 1823 objecting to the proposed law. Over those objections, a Law Respecting the Interment of the Dead was enacted by the Common Council on March 31, 1823. "Be it ordained by the Mayor Aldermen & Commonalty of the City of New York in Common Council Convened. That if any Person or Persons shall after the first day of June next dig up or open any grave or cause or procure any grave to be opened in any burying ground cemetery or church yard or in any other part or place in this City which lies to the Southward of a line commencing at the centre of Canal Street on the North River and running through the centre of Canal Street to Sullivan Street thence through Sullivan st. to Grand Street thence through Grand St. to the East river or shall inter or deposit or cause or procure to be interred or deposited in any such grave any dead body every such person shall forfeit and pay for every such offence the sum of Two hundred and fifty dollars." "And be it further Ordained that no dead body shall after the first day of June aforesaid be interred or deposited in any vault or tomb south of the aforesaid line under the penalty of Two hundred and fifty dollars for each and every offence." Churches south of Canal Street continued to fight the law. On April 21, 1823, the leaders of St. George Church, the Brick Presbyterian Church, the First Presbyterian Church of Wall Street, and Trinity Church requested revisions to permit some burials and entombments in private vaults. But the die had been cast. As the population of Manhattan grew, the Common Council moved the line prohibiting new burials northward, first to 14th Street, then to 86th Street. Without the income generated by burials, many churches closed their doors and relocated their dead to the new rural cemeteries in Brooklyn, Queens, and the Bronx. Similar complaints in Boston prompted the creation of Mount Auburn Cemetery, in Cambridge, Massachusetts, one of the most important and earliest rural cemeteries. Justice Joseph Story gave the address at the dedication of Mount Auburn cemetery in 1831. Story, then an Associate Justice on the United States Supreme Court and a professor at Harvard Law School, emphasized “the duty of the living” to “provide for the dead.” He explained that although the obligation to provide “grounds … for the repose of the dead” is a Christian duty, our “tender regard for the dead” is universal and “deeply founded in human affection.” Justice Story explained that Mount Auburn had been founded to cure the problem with the Boston colonial cemeteries. "It is painful to reflect, that the Cemeteries in our cities, crowded on all sides by the overhanging habitations of the living, are walled in only to preserve them from violation. And that in our country towns they are left in a sad, neglected state, exposed to every sort of intrusion, with scarcely a tree to shelter their barrenness, or a shrub to spread a grateful shade over the new-made hillock." Story argued that “there are higher moral purposes” that lead us to establish and care for cemeteries—"[i]t should not be for the poor purpose of gratifying our vanity or pride, that we should erect columns, and obelisks, and monuments to the dead; but that we may read thereon much of our own destiny and duty.” "[T]he repositories of the dead bring home thoughts full of admonition, of instruction, and slowly but surely, of consolation also. They admonish us, but their very silence, of our own frail and transitory being. They instruct us in the true value of life, and in its noble purposes, its duties, and its destinations. … We return to the world, and we feel ourselves purer, and better, and wiser, from this communion with the dead. I hope you’ve enjoyed this first episode in my series on Cemetery Tourism, and I hope that next time you’re in New York or Boston, you take the time to check out not only these colonial cemeteries located in the heart of the old cities, but the beautiful rural cemeteries that were later constructed – Mount Auburn in Cambridge, Green-wood in Brooklyn and Woodlawn in the Bronx. I’ll perhaps talk about the rural cemetery movement in a future episode. If you are interested in having me focus on particular cemeteries, please let me know by visiting www.deathetseq.com or dropping me a comment or a direct message on Facebook or Twitter. Thank you for joining me today on Death, et seq.

Episode 17 of the Rise of Charm City takes listeners to two of the city's most historically significant cemeteries: Mount Auburn, the oldest Black cemetery in the city, and Green Mount Cemetery, final resting place of many of Baltimore's 19th and early 20th century philanthropists. We also hear from Mr. Victor March Sr., President and CEO of March Funeral Homes, the largest independent funeral home on the East Coast, which celebrates its 60th anniversary this year.

October 11, 2016 at the Boston Athenæum. When Mount Auburn Cemetery was founded in 1831, it revolutionized the way Americans mourned the dead by offering a peaceful space for contemplation. This cemetery, located not far from Harvard University, was also a place that reflected and instilled an imperative to preserve and protect nature in a rapidly industrializing culture—lessons that would influence the creation of Central Park, the cemetery at Gettysburg, and the National Parks system. Even today this urban wildlife habitat and nationally recognized hotspot for migratory songbirds continues to connect visitors with nature and serves as a model for sustainable landscape practices. Beyond Mount Auburn’s prescient focus on conservation, it also reflects the impact of Transcendentalism and the progressive spirit in American life seen in advances in science, art, and religion and in social reform movements. In The Lively Place, Stephen Kendrick celebrates this vital piece of our nation’s history. He tells the story of Mount Auburn’s founding, its legacy, and the many influential Americans interred there, including religious leaders, abolitionists, poets, and reformers.

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