Islamic life and death in Australia, after 1890: The archaeology of cameleer burials

Abstract

Among the best-preserved, prominent, and most diagnostic archaeological artefacts of the camel transport industry from the period after ∼1890 in Australia are the graves of Muslim cameleers that can be found across the continent, from a single grave at the most isolated site to cemeteries in capital cities. They tell a story—directly from the cameleers—that usually cannot be read from other evidence. These graves vary from the simplest tumuli in remote areas that conform with the strictest Islamic ideals to complex graves with a superstructure, headstone and a detailed epitaph. English may be used in epitaphs with or without Arabic or Dari, and less commonly we see Arabic or Dari with no English. This makes it clear that Muslim epitaphs were not solely addressing other Muslims. In many cases, the name, date and origin of the interred individual remains unknown, and this prevents more detailed interpretation. In other cases, graves with greater complexity may include passages from the Quran, and there are even some epitaphs that give great personal details of Muslim life in Australia. Such detail includes divisions between tribes and Islamic sects. Major deviations from correct Islamic grave orientation in two cemeteries cannot be convincingly explained, but these suggest another case of diversity in the tribal and sect affiliation of these individuals. Burials of these Muslims restored in the late twentieth century are no longer solely religious monuments but are also socially motivated in a more diverse and integrated Australia. There are several indicators by which the graves of Muslims can be identified, but they may also overlap with Christian graves in other elements of style. These indicators tie burial practices to Islam in Asia. Finally, orientation relative to the qiblah is not invariably diagnostic.