Home and contents: the pantry

And, now, the last room in our tour of James and Priscilla’s house: the pantry! A very small room with a very important function, and one that’s pretty similar to its function today, which is to store food. As you’d expect, pantries made up part of the general kitchen work area at the rear of the house, and they were full of shelves. In the absence of a fridge, most food was stored in here, although there would also probably have been a meat safe, which would have been positioned in one of the kitchen’s external walls. Like the kitchen and scullery, this room was lined with planed, tongued and grooved boards, on both the walls and ceilings. Being associated with a ‘private’ function and that of a woman’s work, this room was plain and functional, with nothing in the way of decorative features.

The pantry. Image: M. Hennessey & J. Garland.
The pantry, with cupboards and shelves that were added during the 20th century. The small size of this room made it difficult to photograph. Image: M. Hennessey.
The pantry walls and ceiling, showing the planed, tongued and grooved wall lining. Image: M. Hennessey.

In terms of its contents, there are two main aspects to consider: the products the Chalmers family might have used and consumed, and the containers in which they were stored. We’ve a fairly good idea of the latter, from the types of ceramic, glass and metal food containers we find for this period, but the former is a little trickier to establish. Food preferences are an interesting thing, a real mix of social and cultural influences, availability (economic, geographic and seasonal), and personal taste. Some products are staples and we can assume, knowing what we do of their background, that Priscilla and James would have had a bottle or jar in the pantry – things like Lea and Perrins’ Worcestershire Sauce, one of the most common foodstuffs we find, or – regardless of brand – foods like jam, pickles, flour. Some of these we can see from the actual brands we find in the archaeological record, others from the jars, bottles, and containers we piece together, many of which had a specific function associated with a specific food.

An array of food containers. Top row: a whiteware crock or jar, which could have contained things like jam or preserves, likely sealed with a cloth covering; stoneware jar, likely to have held pickles, preserves or pastes; Roulland Fils Sardines A L Huile (‘sardines in oil”) sardine tin, the probable contents of which I hopefully don’t need to spell out, n.d. Bottom row: three stoneware jars, a couple of which were found with accompanying stoneware lids; and a tin can, the contents of which could have been all sorts of things. Image: J. Garland, C. Dickson, G. Jackson.
We’ve not really talked about alcohol in these blogs, but it’s not beyond the realms of possibility that the Chalmers stored beer, spirits or wine in their pantry as well as food. Black beer bottles, a variety of which are shown on the left, are known to have contained beer, wine and various spirits and are possibly the most common artefact type from nineteenth century Christchurch. On the right, a variety of condiment bottles, from a wide mouth bottle that may have contained capers, to oil and salad dressing bottles to a wide mouth pickle jar. Images: J. Garland.
Sometimes we’re fortunate enough to find bottles and jars that are embossed or printed with the name and maker of the product inside or, more rarely, with the remnants of a paper label still attached. Top row, from left: Crosse and Blackwell Anchovy Paste glass jar, c. 19th century; jar of Bovril, a sort of precursor to Marmite, but a drink, c. early 20th century; French mustard from La Maison Maille, c. 19th century; Mellor and Co. Worcester Sauce bottle with paper label still attached, c. 1870s+; base of a Weston and Westall jar of table salt, c. 1870s. Bottom row, from left: French claret bottles, possibly from the region of St Estephe, Bordeaux, c. 1870s; Grimwade’s Patent Milk bottle, c. 1860s; Lea and Perrins Worcestershire Sauce bottle, c. 19th century; sauce bottle with fragments of label still attached, n.d. Image: J. Garland, C. Dickson, G. Jackson.

Late nineteenth and early twentieth century Christchurch still relied heavily on Britain for trade and the British origins of many of the colonial settlers encouraged the consumption of familiar foods, many of them from England and Scotland. It’s reasonable to assume that the pantry at the Chalmers’s house contained a fair few brands that were British in origin, or foods that hearkened back to British culture. At the same time, by the end of the nineteenth century, food and beverage production in New Zealand was well-established and we start to see increasing evidence of local food brands in the archaeological record (although many of the foods themselves are still very British in nature). It’s very likely that James and Priscilla also had a reasonable quantity of local Christchurch products in their 1890s pantry, from aerated water to pickles and preserves, not to mention local vegetables, dairy and meat (traces of which don’t survive well in the archaeological record). Exactly which products (and in what quantity), however, remains difficult to establish without artefacts from the site itself, as so much of the choice of food consumption at this level is the result of personal preference. We can form a reasonable idea of the food culture to which the Chalmers household identified and with which they participated – especially given the strictures and social expectations of dining and entertaining that we’ve already talked about – but, without material evidence, I can only guess at the specifics of what they ate. Did they like pickled oysters? Did Priscilla prefer Burnett’s vinegar to Champions? Did James like apricot jam or raspberry? Did Margaret think Worcestershire sauce was disgusting or delicious?

British foods found in Christchurch. In particular, Crosse and Blackwell, a British food distributor and manufacturer, are well represented on Christchurch colonial sites. Top row, from left: James Keiller and Sons Dundee Marmalade, c. 19th century; cheese in a jar! Peck’s Gorgonzola Cheese, London, n.d.; Crosse and Blackwell’s Anchovy Paste again, this time in a ceramic jar, c. 19th century; Fred Davies “Cook and Confectioner” jar, probably containing jam or something similar, c. 1880s. Bottom row, from left: bottle with Crosse and Blackwell Calves Feet Jelly label, c. 1870s; vinegar bottle, n.d; Sir Robert Burnett’s Old Tom Gin bottle, c. 1870s; Crosse and Blackwell’s Mushroom Catsup, a kind of early ketchup, only mushroom flavoured, not tomato, c. 1870s. Image: J. Garland, C. Dickson.
New Zealand brand foods found on sites in Christchurch. Top from from left: Edmond’s Baking Powder tin, c. 1890s-1900s; Hayward’s Pickles, Christchurch, c. 1890+; H. Olson’s Tomato Sauce, Auckland, c. 1870s-1890s; Kirkpatrick’s jam jar, c. 1883+. Bottom row, from left: Maclean’s Pickle jar, Christchurch, c. 1883+ and Christchurch embossed soda water botle, c. 1860s-1870s. Image: J. Garland.

Many of the foods in the pantry at James and Priscilla’s house would have been familiar to us, especially to those reading this in twenty-first century New Zealand, where the influence of colonial food culture is still very apparent in our own pantries. Others would not: some because we’ve found other ways of getting the nutrition of a particular product; some because our methods of cooking and lifestyles have changed or supply and preservation has changed; and others because they’ve simply fallen out of fashion. Others might seem unfamiliar because we’ve become even more distant from the origins of our food than we were 150 years ago and, a lot of the time, we forget or don’t know what’s in the things we eat. Calves Foot Jelly is one of my favourite examples of this – jelly is still a common resident of the pantry, gelatin still a common ingredient in a huge array of foods, but the labels of those products no longer remind us that gelatin is made from the bones, skins and cartilage of cows and pigs and sheep. For the Chalmers, and other households of the nineteenth century, such a reminder would not have been so necessary.

Edmonds! What could be more familiar to the twenty-first century New Zealand kitchen than that. Image: J. Garland.

As noted at the start of this post, this is the final room in Priscilla and James’s house. From a modern point of view, there are a couple of glaring absences in this tour: a toilet and a bathroom. These are both rooms we would consider an essential part of a house. In fact, you might regard two of each as a bare minimum, depending on your family circumstances. While some late 19th century houses in Aotearoa certainly had indoor bathrooms and toilets, particularly towards the end of the century, this was by no means the norm. Ewers and wash basins (as described for the bedrooms) would have provided the washing facilities for many, with the possibility of some kind of tub arrangement for use in the kitchen, if more thorough washing was required. And toilets were outside. For many, the toilet would have been a long drop or a privy. Flush toilets – water closets – became a possibility for parts of Christchurch after the establishment of the sewerage system in the early 1880s, which you can read more about over here. Even once the system was established, however, there was no compulsion to connect to the sewers. Of course, there are many parts of the world where an outdoor toilet is still the norm.

We hope you’ve enjoyed this tour of James and Priscilla’s house, and that you’ve learnt a little about Victorian domesticity as a result. We’re going to take a short break now, but we will follow up with a concluding post about this house, about domestic life in late 19th century Christchurch and about James and Priscilla Chalmers in a week or so.

For, now, let us leave you with this, my favourite recipe from the nineteenth century and one that involved anchovy paste, a product we’ve found in Christchurch. It’s one we’ve had the misfortune (well, I definitely considered it misfortunate for my taste buds – Jessie) to try. I’ll let you decide what your reaction might be, should you be so lucky to taste it yourself…

Image: Otago Witness 17/08/1904: 67.

Jessie & Katharine

Home and contents: the scullery

The scullery was the second in the suite of three rooms that typically made up the service area of the house. It was typically a small room, located off the kitchen, and it was where dishes were washed. And other things, such as clothes, were washed there too (in houses where there was not a copper, which seems to have most commonly been located in an outbuilding – or at least, that’s where you’re most likely to find archaeological evidence of a copper). You could think of a scullery as a wet room. So no, dishes were not washed in the kitchen. Why not? Well, it was partly because the Victorians believed in the specialisation of room function wherever possible, but also because of the risks of miasmas rising up from drains and causing disease (there is no evidence that there were any drains in this room; Leach 2014: 36). Miasmas (literally, bad air) and the breathing in thereof were believed to be the cause of infectious disease throughout much of the 19th century and  thus people were keen to avoid them wherever possible.

The floor plan of James and Priscilla’s house, showing the location of the scullery. Image: M. Hennessey & J. Garland.

But discussing Priscilla’s scullery is a little difficult. Because I’m not completely certain it was a scullery. You see, this particular room is a funny one. Understanding it isn’t helped by the fact that it was extended at some point in its history, probably in the early 20th century, judging by the fabric used. This extension nearly doubled the size of the room but, of course, also removed one of its walls, which may also have removed vital clues to understand how the room was originally used. The entrance to the scullery was via a curiously narrow door, and there was no external door, something sculleries often (Leach 2014: 35). There was also no evidence in the room for where there might have been any benches or the like. Such marks often remain visible on wooden walls, making it possible to better establish what a room looked like or how it functioned.  It’s also not clear whether James and Priscilla’s house had running water when it was built.

The narrow – and colourfully painted! – door from the kitchen into the scullery, on the kitchen side. Image: M. Hennessey.

But sculleries (and kitchens) were typically lined with planed, tongued and grooved boards, as this room was. The story goes that this is because these boards were easier to clean than wallpaper was. The scullery would have contained a sink for all that washing, as well as a bench for draining washed items on and storage space for some of the items used in the kitchen (Leach 2014: 35). Like the kitchen, it was a plain, functional room, with no decorative elements.

The scullery, with the door from the kitchen at left. The batten at right marks the extent of the original scullery. Why the curious jutting out bit of wall to the right of the door is not clear. Image: M. Hennessey.

If this was a scullery, the material culture of the room would have been as plain and functional as the walls. The objects of cleaning and washing and storage: brushes, cleaning products, containers for water and soap. The cleaning products are interesting to me, not just because of the many terrifying ingredients they held and the mistaken ideas of what they were good for, but because they would have been a key aspect of the public presentation of the house and household, despite being very much within the bounds of the private side of the house. A clean, tidy and publicly presentable parlour, bedroom, hallway and dining room required the private household activities of cleaning and starching and washing. It was this work – the work of the room right at the back of the house, away from prying eyes – that propped up that public façade, both of the house and of those who lived within it.

Disinfectants! Used for household cleaning, sickrooms and, extremely unfortunately for the women involved, feminine hygiene. On the left: Kerol, a disinfectant advertised around the turn of the century, sometimes with poetry (from the Colonist 24/02/1920). In the middle: Lysol, a highly toxic disinfectant that was, horrifically, advertised as a douching agent for women in some of the most sexist and awful advertisements I’ve ever seen (example shown from here. And right: a bottle of Jeyes Fluid, a disinfectant commonly found at the end of the nineteenth century and into the twentieth. It’s very likely that if the Chalmers owned one of these products, they’d have had a bottle of Jeyes Fluid. Image: J. Garland.
Some products came in tins and pots. On the left, a tin of Poliflor Wax, a 1920s New Zealand made polishing wax intended for waxing furniture to a shine, as well as leather goods and floors. On the right, Joseph Pickering and Sons’ Celebrated Polishing Paste, for cleaning and polishing brass, copper and silver, among other metals. Images: J. Garland.
And last, but not least, boot polish! If not carried out in the scullery, it’s quite likely that the implements of boot polishing would have been stored there. Left: blacking bottles, sometimes used for shoe and boot polish, among other things. Centre and left: an advertisement for and example of Hauthaway’s Peerless Gloss, advertised specifically for the shoes of ladies and children. Image: J. Garland, Underground Overground Archaeology.

Katharine & Jessie


Leach, Helen. Kitchens: The New Zealand Kitchen in the 20th Century. Dunedin: Otago University Press, 2014.

Home and contents: the master bedroom

Just across the hall from the parlour was the master bedroom, meaning that it was in the ‘public’ part of the house. This was a fairly standard position for the master bedroom in a single storey house (Salmond 1986: 155, Toomath 1996: 127), although a quick perusal of 19th century house plans from Christchurch indicates that this was by no means always the case (and if you love old house plans, there are far worse ways to spend your time than looking at the Collins and Harman plans online at the Macmillan Brown Library). The dining room was arguably a more public room than the master bedroom but, as the posts in this series continue, you’ll see why we think that the dining room in this house was behind the parlour, in the ‘private’ part of the house.

The floor plan of James and Priscilla’s house, showing the location of the master bedroom. Image. M. Hennessey & J. Garland.

This notion of the bedroom as a public room is one I can’t quite get my head around, because I tend to think of your bedroom as the ultimate private space within a house. It makes more sense, though, if you think about the fact that most houses had a fairly limited range of rooms: a parlour, bedrooms, and a kitchen and the associated service rooms. The Chalmers’s house was unusual because it had a dining room – and, to be honest, if they’d had more than one child, they might not have had one, as that room might have functioned as a bedroom, depending on the age, gender and number of children. It’s worth noting at this point that mid-late 19th century houses in Aotearoa New Zealand had, by and large, identical layouts, although actual room function might vary, as in this case.

The front bedroom, looking towards the hall. The cupboard would have been a later addition – Victorian villas had very little built-in furniture (Salmond 1986: 153). Image: M. Hennessey.

As you’d expect, the master bedroom was where the husband and wife slept, but it was also a place where visitors might leave their coats (Toomath 1996: 127), this being its ‘public’ role. As a public room, this would have been a decorative space, and another room where a woman might be expected to demonstrate her respectability. The two front rooms often had very similar forms of built-in decoration, although in this case the fireplace in the master bedroom had a slightly less decorative mantelpiece than that in the parlour (the differences, however, are so small that finding them is a bit like playing spot the difference).

The fireplace in the master bedroom, which was just very slightly different from that in the parlour. Image: M. Hennessey.

With the function of the room as a public space, there’s a good chance that decorative objects played a role here, as well as in the hallway and parlour. Lighting would also have been a concern, although good lighting was perhaps not quite as essential to this room as it would have been to the more productive space of the parlour. Portable lighting – like chambersticks, and finger lamps – would have been important, particularly if James or Priscilla had to get up in the night to find their way through a darkened house. In terms of the function of the room as a place for sleeping, the material culture of a bedroom in the 19th century is not so different from what we’d expect of a bedroom now: a bed, perhaps a vanity or set of drawers, a wardrobe. Maybe even a ceramic bedwarmer (the 19th century version of a hot-water bottle). The greatest difference is the role of personal hygiene – ablutions (I love that word) – in the function of the room. The Chalmers would likely have had a washbasin and ewer set, for washing in the morning or evening, and quite probably at least one chamber pot. The chamber pot would have been tucked away beneath the bed, but the washbasin and ewer may have been displayed on a washstand, some of which even had towel rails attached. Because this room was more public than the other bedroom in the house, the chamber pot, washbasin and ewer may have matched, were probably decorated and – if they had two sets – would have been of better quality than the set used in the more private bedroom in the house.

“Colonial bedroom”, an illustration in the Bruce Herald (26/10/1894: 1). Although drawing rather heavily on USA colonial themes (the furniture was modeled on pieces from Mt Vernon), a 19th century Christchurch bedroom may still have contained many of these elements (maybe not the four-poster!).
Left: a selection of chambersticks, plain and decorated. Chambersticks, sometimes just referred to as candlesticks, were portable candle holders, often used in the bed chamber. Centre: large vase, c. early 1900s. Right: brass candlestick, c. 1870s. Images: J. Garland, C. Dickson.
A selection of ewers, chamberpots and washbasins from the Christchurch assemblage. Most of these are too early to have been used in the Chalmers household, but it’s relatively rare to find complete ewers and washbasins, let alone matching sets like the four on the right of the image (chamber pot and matching washbasin at top, washbasin and matching sponged ewer at base). Their rarity in the archaeological record is not a sign that matching sets weren’t used in Christchurch, but rather that if one part of the set was broken, the other half continued to be used. The Chalmers might have owned something like the brown washbasin (second from top left), the plain bone china chamber pot (bottom left) or the Magnolia decorated washbasin (second from bottom left), which are closer in date to their household. Images: J. Garland, C. Dickson.

This room is perhaps where we might also find some of the most personal objects in a household – those related to personal grooming and dress. If the room contained a vanity, it could have held cosmetic pots, hairbrushes, razors, hairstyling pomades and oils, toothbrushes and powders, perfumes and colognes, lint brushes and jewellery. It may surprise some to realise, given modern gender and beauty assumptions, that many, if not most, of the personal grooming artefacts found in the Christchurch archaeological record are related to the beauty standards of men, rather than women. This may have a lot to do with packaging and what survives in the archaeological record, but it’s worth remembering that as many of the personal objects in the room could have belonged to James as to Priscilla.

A selection of personal grooming artefacts from the Christchurch assemblage, from haircare to dental hygiene to skincare. Left, top to bottom: comb, possibly made from vulcanised rubber, n.d.; Price’s pomatum, used for styling male (usually) hair, c. 1860s; Bay Rum, c. 1890s-1900s, used as a ‘tonic for the hair’ (as well as other things). Centre, top to bottom: three bone toothbrushes, n.d., all of which would have had boar’s bristles for the brush; Areca Nut toothpaste, n.d.; Rimmel’s Cherry Toothpaste, n.d. Right, top to bottom: shaving or lint brush, c. 1870s; two different lids for cold cream jars, used as skincare, c. 1870s; two cologne bottles – Mulhens 4711 cologne (left) and Farina Eau de Cologne (right). Images: J. Garland.

It’s difficult to be sure exactly where medicinal and pharmaceutical products were kept in different houses (in the absence of the modern bathroom), but there’s a good chance that some of these may also have been found in the bedroom, particularly as the other function it might have had was as both a sick room (not so different from today) and as a place for giving birth (Flanders 2003: 14-22). In general, European women in 19th century Aotearoa New Zealand gave birth at home, although there were some private maternity homes in cities (Pollock 2018; in fact, one of the houses I’m looking at for my PhD was used as such later in the 19th century – the women who gave birth here mostly seem to have lived in the country). Of course, James and Priscilla’s only child was born before they moved into this house, and James and his second wife, Annetta, did not have any children. So no children were born here in the 19th century. But Priscilla died at home, at the age of 44, and it is likely that she died in this room. If she were sick for a time before her death, it is possible that she spent time in this room, while she was being treated.

A selection of medicinal artefacts. Clockwise from top left: prescription vial with label from H. A. Papprill, Christchurch chemist, c. 1890s-1900s; Holloways ointment jar, for everything, c. 19th century; Fred W. Hale’s Herbal Oinment, for inflammation and other things, c. 1880s+; Weston’s Wizard Oil, for everything and nothing, c. 1870s-1880s; and Scott’s Emulsion, for general health and growth, n.d. ImagesL J. Garland.
Priscilla’s death notice, indicating that she died at home, and possibly in her bedroom. Image: Lyttelton Times 22/6/1892: 1.

Jessie & Katharine


Flanders, Judith. The Victorian House: Domestic Life from Childbirth to Deathbed. London: HarperCollins, 2003.

Pollock, Kerry. ‘Pregnancy, birth and baby care – Childbirth, 19th century to 1950s’, Te Ara – the Encyclopedia of New Zealand, http://www.TeAra.govt.nz/en/pregnancy-birth-and-baby-care/page-3 [Accessed 27 April 2020].

Salmond, Jeremy. Old New Zealand Houses 1800-1940. Auckland: Reed, 1986.

Toomath, William. Built in New Zealand: The Houses We Live In. Auckland: HarperCollins, 1996.

Home and contents: the hallway

The hall was, literally and figuratively, the centre of the middle class home: it typically ran down the middle of the house and it was the room that connected all other rooms. Except the service rooms at the rear of the house – there was a reason for this, which I’ll come to in a subsequent post. In general, in a middle class house, there wouldn’t be a direct connection between the parlour and the bedroom, for example. Instead, you’d go out of the parlour, into the hall and then into the bedroom. This was important, because it meant all spaces were separate, and private. The concept of the private world is critical to understanding both the Victorian villa and Victorian domestic life.

The floor plan of house that James and Priscilla built, showing the hallway running through the centre of it. Image: M. Hennessey & J. Garland.

In the Victorian world, the prevailing middle class ideology held that the home was a private place, separate from the ‘public’ world of commerce, politics and economy. There were very clear gender divisions associated with this ideal, the private world of the home being the realm of women (and children) and the public world the realm of men. A woman’s role, then, was to create a calm, peaceful and respectable home that offered respite for her husband (or brother or son or father) from the vicissitudes of the public world. I can’t stress enough that this was an ideal, not necessarily reality, and a middle class one at that (Tange 2010: 12). Some scholars have suggested the idea of intersecting and overlapping spheres is a more accurate reflection of reality (Archer 2005: 201), while others have outlined the tensions implicit in the attempts to keep the public and private separate, and the impossibility of keeping the public world out of the home (Tange 2010: 12-16).

Looking up the hall from the front door, showing the arch that separated the public and private spaces in James and Priscilla’s house. The entrance to the parlour was at left, and to the master bedroom at right. Image: M. Hennessey.

One of the ways the public world came into the home was through guests, who were by definition external to the family (I feel we’re getting awfully close to bubbles here…). While female guests are unlikely to have been seen as part of  the public world, given that it was considered to be masculine, their access to the house they were visiting was still controlled, and it was controlled by the hall. In a middle class house such as James and Priscilla Chalmers’s, the arch across the hall, with its decorative plaster work, demarcated public from private. Those spaces in front of the arch were the public ones. Because visitors did not go beyond that arch, these public spaces were often more decorative than those behind, in terms of both features that were part of the house and the objects that were displayed.

Hall arches normally had decorative plaster work, but these were typically stylised foliage, or scrolls of some sort. A person’s head is fairly unusual. Image: M. Hennessey.

The hall itself could be decorated, and the site of decorative objects, were it big enough. The Chalmers’s hall might just have been wide enough for a rather narrow table, but even that might have been a stretch. So there would have been little in the way of surfaces for objects to sit on, and there’s no evidence that were was a picture rail to hang pictures from. Nor was there a ceiling rose. So, while Priscilla and James had chosen to have a hall arch (and this was by no means the norm – people also used curtains or doors across the hall to separate public from private), they had elected not to have any other decorative features in the hall and to construct a hall that was too narrow for the extensive display of decorative objects. This is evidence of the complex interplay of factors that have always influenced the decisions of those building a house, whilst still remaining within – or at least close to – the budget.

Looking from the arch back towards the front door, showing how narrow the hallway was. Image: M. Hennessey.

For this reason, even if we had found artefacts from the Chalmers’s house, it’s unlikely we would have found any associated with the hallway. This is not to say that it wouldn’t have been a space in which portable material culture existed, but that most of those objects would have been temporary fixtures in the space, in keeping with the liminal function of the hall. There may have been an umbrella stand, or a coat rack, to hold the umbrellas, coats and hats of guests and residents alike. Unlike many of the objects in a house, these are ones that come and go with the people, rather than remaining with the house.

A few remnants of the things that might have been seen in the hallway, from time to time, and a wee sketch of what it might have looked like (plus wallpaper, just imagine the wallpaper, I did not have the patience to draw it). Top left: hand-carved umbrella or walking stick handle, made from antler. Bottom left: a felt hat, somewhat well-worn. Images: J. Garland.

There was probably a door mat and, if Priscilla and James did have a narrow hall table, it may have held ornamental objects, like a vase or decorative figurines. In truth, perhaps the most likely object to have been placed in the hallway is one that we tend to take for granted now: lighting. Lighting is so much a part of modern household interiors that we can forget to think of it as the household artefact that it is. Built in the late 1880s, Priscilla and James’s house may quite easily have had gas fitted lights, but documentary and archaeological evidence shows that portable oil lamps and candlesticks remained in use decades after the introduction of gas lighting. However, without a hall table on which to rest, those lights would also have been temporary additions to the space, carried in and out of the darkened hallway by James and Priscilla as they moved from room to room throughout the house.

The artefacts of lighting and ornamentation from the archaeological record and an imagining of what the hall might have looked like, if the Chalmers did have a hall table. Clockwise from top left: the glass chimney from a portable oil lamp OR fixed wall light; a porcelain vase; a chamberstick or hand-held candlestick, easily carried by the loop handle; a glass ‘finger lamp’, also meant to be portable. Images: J. Garland.

Katharine & Jessie


Archer, John. Architecture and Suburbia: From English Villa to American Dream House, 1690-2000. Minneapolis: University of Minnesota Press, 2005.

Tange, Andrea Kaston. Architectural Identities: Domesticity, Literature and the Victorian Middle Classes. Toronto: University of Toronto Press, 2010. doi:10.3138/j.ctt2ttkx9.

Keys, materialism and things

Originally, I had intended to write this post about climate change and the construction of consumer behaviour and culture, as seen through archaeology, but I think we’ve all been forced to confront the constructed fragility of our society just a little too much in recent weeks. Instead, let’s talk about things! And stuff! And if I sneak a little theory in here, well, I’d say sorry, but I wouldn’t mean it.

We have all been this cat at some point over the last few weeks, I suspect.

Part of what had got me thinking about climate change and consumer behaviour in the first place was the relationship between what I study and my own life. Both in terms of relevance – the ability of archaeology to aid in understanding and making choices in the present day – and in terms of personal perspective. How much my research makes me question my own relationship with the material world, for example. How much my things say about me, but also how much my things mean to me. If I’m looking at artefacts from 150 years ago as objects with social meaning, items with value that go beyond the economic, what meaning do I find – and place – in my own things?

The things we own say something about us, whether we want them to or not. That is a central tenet of material culture studies, particularly within archaeology, where that meaning allows us to interpret broader socio-cultural behaviours and patterns from the rubbish past peoples have left behind (key point here: material culture studies is the study of material culture). But the things we own also say something to us, as conscious or unconscious tools in how we reinforce – or even construct – our own sense of self.  One of my favourite examples of this are my keys. A meaning they held that I wasn’t aware I had given them became apparent when I moved to Australia a couple of years ago. For the first week or so I was there, I had no keys. I didn’t have a house yet, I didn’t have a car and I didn’t have an office. No gates, no locks, no responsibilities. I felt untethered from what had, until that moment, been my adult life and I realised just how much my keys – the most mundane of objects, yet one that (along with my phone) I look for and use every single day – had come to embody being an adult. Not in the sense of my age, but in how they represented the behaviours that characterised the person I had become in my adult life – the independence of owning a car, living in a house I was at least partially responsible for, having access to a workplace that in itself represented a career I had chosen and a contribution I (hopefully!) was making. All of that, bound up in a few funny shaped pieces of metal on a ring.

My keys. From the behaviour represented by the keys themselves, to the stories behind the ornaments on the keyring, they are not just a representation of me to the world, they’re a representation of me to me. Image: J. Garland.

This may have been an association that I was surprised to realise I made, but it’s certainly not an unprecedented one. Keys have been a symbolic representation of adulthood for at least a century in New Zealand, gifted as part of the ritual coming of age encapsulated in a person’s twenty-first birthday. I did a little research into this, trying to find the origins of the symbolism, but it’s not particularly clear from the limited online research I’m able to do. Some accounts link it back to medieval knights and the age structure associated with the progression of a boy from page to squire to knight, but none of these are referenced at all, so I take it with a grain of salt (Marris 2018; The Great Race 2018). The presentation of an ornamental key at the age of twenty-one seems to be a peculiarly colonial tradition, associated with Australia and New Zealand in particular, although the sources for this are also a bit lacking (Williams 2017). It does appear that it’s largely a tradition of the twentieth century, perhaps tied into the social and economic significance of twenty-one as an age of ‘majority’ (Swarbrick 2013; Temuka Leader 20/01/1927: 3; Akaroa Mail and Banks Peninsula Advertiser 19/02/1935: 1). It’s not quite the same association I’ve inadvertently made with my keys, but it’s not far off.

Keys found on archaeological sites in Christchurch. Likely too early (and too functional) to be associated with the twenty-first birthday tradition, I nevertheless wonder if they held some meaning beyond the functional to those who owned them. Did they represent responsibility, ownership, security? Images: J. Garland, C. Dickson.

Like my keys, the Christchurch archaeological assemblage is full of countless examples of objects that held meaning beyond the functional: from clay tobacco pipes that were both tools of smoking and political propaganda; to christening cups that were commemorative items and also tea wares; ceramics that carried the stories of empire, trade and British colonialism in their designs; and foodstuffs that evoked familiarity as well as sustenance. Things that may have been bought and used for more reasons than just their economic or functional values. Things that were important to who people were, where they came from and what they wanted to be. This meaning might not be the easiest to interpret from the archaeological record (not impossible, though), but it’s an important factor in understanding the relationship between people and things in the past. It’s also an important reminder to consider, when interpreting an archaeological assemblage – whether from a household or a city – not just what that collection of objects might say about the people who used and discarded it, but also what it might have said to them, about where they came from and who they were. 

Artefacts from the Christchurch assemblage. Clockwise from top left: more than just a mustard jar, decorated with a battle scene from the Crimean War, depicting the fall of Sevastopol; a bottle of calves foot jelly, imported into New Zealand; a reform pipe, more than just a tool for smoking; anchovy paste made by Crosse and Blackwell, English food producers and exporters; a christening cup, often gifted at a child’s christening. Images: J. Garland.

For example, if being momentarily bereft of keys in a new country made me confront the unconscious representation of my adult life in some bits of metal, then the lockdown has reminded me, yet again, how important my accumulated material culture is to my sense of self. There is nothing quite like rapid change to make you re-evaluate your world and your place in it and, if you are a student of material culture studies, nothing quite like being separated from your stuff to force a bit of introspection. Like Joni Mitchell says, you don’t know what you’ve got ‘til it’s gone (or you can’t access it. like flat whites. do not underestimate how much I miss flat whites right now.).

Until we meet again, my friend. Image: G. M. Farewell.

I’m on lockdown in Christchurch, while my things remain in Melbourne, minus the two suitcases I brought with me (one was mostly books and whisky, I’ll be honest). After the situation with the keys, I should have realised how unsettled I would feel now, to be living inside a house, for who knows how long, where very little of what surrounds me is mine. It’s not just the familiarity of a certain aesthetic that’s important here, or any kind of possessiveness: it goes deeper than that. The story of who I am – the history of my identity – is bound up in the things I own. Gifts from people I love, things I have bought at different points of my life, things I’ve held onto from childhood, things that remind me of a moment or an experience, a collection of stuff curated by what I’ve chosen to keep, that speaks to me of what’s important to who I am. Without it, trapped inside a house for an unknown period of time, I feel ill at ease, untethered again.

The effect that being separated from my stuff has had on my sense of self throws my mind back to the experience of the Christchurch colonists, specifically the significance of British material culture in their creation and reinforcement of self – as individuals and as a community. This land was not their home and the making of it was forced, through the construction of familiar social, political and cultural structures and through the construction of a material world that reinforced their sense of self, individually and collectively (and came at the expense of the world of tangata whenua, who had been there for centuries). The things they brought with them had a role to play in the transposition of British colonial culture onto New Zealand, through the behaviours and social rituals they reinforced, from teacups and afternoon tea to the clothes, needles and gender roles of the ‘cult of domesticity’ (i.e. Middleton 2007, 2013; Staniforth 2002). Others reinforced a sensory connection to Britain, through food, through the aesthetics of colour and form and texture in furnishings and ornamentation. Others still would have contributed to those colonist’s ideas of who they were in this new place, and what they had come here to do.  

Artefacts from Christchurch, c. 1850s-1870s. What did these say to those who used them? Image: J. Garland.

There is a danger in retroactively applying notions of the present day onto past societies, particularly subjective meaning like this. But there is also a danger in assuming that, if we cannot easily find the more ephemeral meaning of the past, it does not exist. That the functional and the economic were the only relationships that past people had with the things they owned. I do not know if the colonists of the 1850s recognised the materialistic nature of their world, or acknowledged the importance of their material culture with quite this level of self-awareness. All the same, I’m certain it was important, to their continuing and developing sense of self, and to the colonial venture in general.

Ours is a materialistic society, as theirs was. If there’s one thing this research has forced me to recognise in my own relationship with things, it’s that I’m really quite materialistic. I feel like I should say that a little bit like confessing to an addiction. Hello, my name is Jessie and I am materialistic. It’s a word that evokes conspicuous consumption, ‘new wealth’, “keeping up with the Jones’”, gaudiness, vulgarity, debt, the worst of consumerism and consumer culture. Despite the overwhelmingly consumerist capitalist society we live in (or did until now, who knows what next week will hold, what even is anything), somehow, ‘materialistic’ still carries something of a slur with it. It’s a meaning that owes a great deal to Veblen’s conspicuous consumption, but it’s had the unfortunate effect of obscuring many of the other ways in which material goods are valued by people in the modern world (i.e. Douglas and Isherwood 1979). Most of us are materialistic, in the significance we place on the things we own and the comfort they provide. More simply, our interaction with material goods is an essential and everyday part of our lives, and our selves. Tell me it isn’t, the next time you find yourself craving something you can’t access during this lockdown, or taking comfort in the things you do have.  

To put it more flippantly, when you come down to it, Madonna was right. We are all material girls, living in a material world. (Sorry.)



Douglas, M. and Isherwood, B., 1979. The World of Goods: Towards an Anthropology of Consumption. New York: Routledge.

Heath, B., Breen, E. B. and Lee, L. A. Material Worlds: Archaeology, Consumption and the Road to Modernity. New York: Routledge.

Middleton, A., 2007. ‘Silent Voices, Hidden Lives: Archaeology, Class and Gender in the CMS Missions, Bay of Islands, New Zealand 1814-1845. In International Journal of Historical Archaeology, Vol. 11, Issue 1, pp. 1-31.

Middleton, A., 2013. Missionization and the Cult of Domesticity, 1769-1850: Local Investigation of a Global Process. In Spencer-Wood, S. (Ed.), Historical and Archaeological Perspectives on Gender Transformations: From Private to Public. New York: Springer.

Miller, D., 1995. Acknowledging Consumption: A Review of New Studies. London and New York: Routledge.

Staniforth, M., 2002. Material Culture and Consumer Society: Dependent Colonies in Colonial Australia. New York: Kluwer Academic/Plenum Publishers.

An encounter with an unexpected nappy (and other things)

Lately, I’ve been thinking about languages. Languages and cultures. Specifically, the languages of archaeology, as a profession: how, around the world, they reflect our different cultural backgrounds and historical contexts and, more personally, how they code the perspective and background of the collector and analyst into the archaeological record. Basically, I’ve been reminded how much of ourselves we put into what we record and just how much that reflects our lives and where we come from.

I’ve been away, in the US, Canada and, now, England, where I’m writing this in a café in Whitechapel, London (across the road from a fish and chip shop amusingly named Jack the Chipper…). Maybe it’s because I’ve been looking through archaeological collections from these places with a view to finding similarities and differences, or maybe it’s just me, but hopping from country to country has been a bit of a study in duelling senses of familiarity and strangeness. Some of the differences were obvious: street after street after street of brown brick and stone row housing in Boston and liquor stores disguised as “wine emporiums”. The cobbled streets and age-weathered building facades of London. The politeness of Canadians. I thought it was a stereotype, if I’m honest, but I have never seen so many people have such polite and friendly exchanges with bus drivers: it puts the rest of us to shame.

The snow and -12 to -20 temperatures were also something of a reminder that I was not where I should be in January. Clockwise from top left: snow in London, Ontario; the row houses of Boston; snow in Toronto; Jack the Chipper in Whitechapel, London, where ‘Ripperology’ is still very much a thing.

At the same time, there’s a commonality of culture between all these places – not necessarily on a grand scale, but in the minutiae of daily life. There is much that is the same, or that can at least be easily, unconsciously translated, but the little points of difference remain, creating a weird sort of cognitive dissonance where I feel at home and then remember where I am. It’s something I’ve felt before, living in Australia, although it can sometimes be less obvious there, I think, for a kiwi. There have been times when I’ve genuinely forgotten that I live in Australia, even when I am actually in Australia (funny story, at Canadian passport control, the passport person said “So, you live in Australia?”, to which I replied very authoritatively, thinking I’d been mistaken for an Australian, “No, New Zealand”, until she said, “but you’ve written Australia on the form in front of me”. I forgot. Again. I do live in Australia.).

As those differences and similarities exist in culture, they also exist in language (unsurprisingly, given how one is entangled with the other). In all the places I’ve been over the last few months, we speak the same language, but, still, the words don’t always mean the same thing (there are too many examples of this to list, but my favourite is the word “tramping” and the many baffled faces it elicits from Australians when I say I’m going tramping for the weekend). People and places, even those with shared cultural histories and language bases, grow together in different ways and, sometimes, even the same language requires a little translation.

This is the classic example, isn’t it, when it comes to English-speaking words for the same object: jandals, flip-flops, thongs, slippers, “toe-post sandals”. Image: J. Garland.

And, as with life, so too with archaeology (you might be forgiven for thinking otherwise, but this is actually a blog about archaeology, I promise). Working with archaeological collections in different countries has been an exercise in translation, of systems and of terminology. Despite sharing a great deal of our disciplinary and methodological foundations, we have each developed archaeological languages, or dialects, of our own. Never has this been more apparent to me than in navigating my way around collections of the same types of material culture from different parts of the world. I already knew that artefact terminology can be inconsistent, having spent a lot of time standardising catalogues created by different people, but I hadn’t quite realised how much that inconsistency, when viewed from a global perspective, reflects the different geographical, cultural and archaeological contexts of place.

Some of it is as simple as frames of reference. The British archaeological context is very different to the New Zealand one and their language of analysis is built upon a very different archaeological tradition. Recent, nineteenth century archaeology is only a tiny part of what is excavated and ‘colonial archaeology’ doesn’t apply in quite the same way, so things are labelled and ordered according to other frames of reference: what I would call colonial, European, or British ceramics in New Zealand are post-Roman or post-Medieval pottery in England. The system of archaeological data recording is structured differently, written for a different archaeological record, a different chronology. Just talking about systems of recording material culture data probably deserves a whole other post, if I can figure out how to make it interesting to more than just the data nerds, as does the more general framework surrounding the repositories and collections of archaeological material around the world and, more specifically, in New Zealand.

Some of it is even more meta than just the archaeological context and references the actual disciplinary tradition of archaeology in different places and the influences (for example, the language of collectors) that have impacted that tradition. This became apparent at the SHA Conference in Boston (which Kat wrote about last time), where I went to a forum on the use of synonyms in artefact collections and the need for a glossary of terms, particularly for researchers from different states and countries. This is a very good idea, as anyone who has come across a term like “glass nappy” in a report and had to very gingerly, and with some trepidation, google it at work, will be well aware.

Not what you expected from “glass nappy”, is it? Another term that might require checking, depending on where you come from, is the delightfully named “twiffler“. More mundanely, even something as ubiquitous as a black beer bottle can have multiple names: I’ve seen it called an English wine bottle, black glass stout or black glass porter, even just ‘dark olive bottle’. Image from here.

It was illuminating to hear people from Australia, England and the US talking about just how varied our archaeological languages are (the discussion on white granite and ironstone alone was INTENSE; so too, surprisingly, was the discussion about coarse earthenware). Among the many interesting points covered was one on the unexpectedly diverse languages used for site recording, including, for example, ‘spit’ and ‘artificial or arbitrary level’. Spit, which is, as far as I’m aware, the term used in New Zealand, is a more British term and our use of it, instead of the American artificial level, shows the influence of British field recording on the development of the discipline in New Zealand. Yet, when it comes to colonial archaeology in New Zealand, we borrow more heavily from American artefact terminology than we do from the ‘post-medieval’ British traditions, because so much of what is considered colonial or historical archaeology developed in North America in the twentieth century.

Another mix of terminology that confused me slightly the first time I encountered it: ‘Lots’. This is part of a Certificate of Title from Christchurch, in which “Lot” references a historic property boundary. But in Canada, it’s used to label archaeological features and contexts: “Lot 22” might instead refer to a cesspit.

On a more personal note, thinking about all of this made me think again of the reflection of my own personal disciplinary history and socio-cultural background in the language I use as an archaeologist and an analyst. I don’t know that I have any specific examples, but I have absolutely no doubt they exist. All of the things I’ve just talked about have a very clear and visible influence on the development of archaeological languages, but so too – especially in artefact terminology and analysis – does the human in the equation, i.e. me. The importance of objectivity in cataloguing, especially in the design of typologies, is undeniable, but it’s also impossible to avoid subjectivity entirely, because, in the end, it’s all done by a person and we are nothing if not a product of the world around us.

All of which is very meta and post-modern and other people have written about it with far more clarity than I’ll ever be able to articulate, but I guess what I’m trying to say is that it’s not a bad idea to be reminded every now and then of the world – in all its diversity and similarity – that influences the way that we, in turn, conceptualise the past. And, as always, to remember that context is everything.


Hello (again)

This post has been surprisingly difficult to write. The first words on a blank page are always so much harder than they have any right to be. It’s that overwhelming sensation of just not knowing how to begin, how to possibly find the right words to start funnelling all you want to say down on to paper. We could begin with who we are (hi, we’re Jessie and Katharine) and what we do (archaeology!), but we’ve been down this road before and it almost feels like we’re starting in the middle. How much backstory do we need for this new chapter?

How about this? Hi. We’re two archaeologists who used to work in post-quake Christchurch, and used to blog about that work. Now, we’re two archaeologists who study Christchurch through the data generated from work we used to do and, not entirely unsurprisingly, have decided to blog about it.

Or, to put it another way, it turns out we’re both suckers for punishment and as incapable of saying no to things – especially our own ideas – as we always have been. Over the last couple of years, we’ve both genuinely missed the act of blog writing – unexpectedly so – especially as our research has grown and we’ve found ourselves going off on tangents that were just crying out to be written up into posts. So, here we are.

Just one of the many asides and tangents we’ve already discovered. I love this so much. Image: Globe 23/03/1876: 1.

We’re both now PhD candidates (I rest my case about being suckers for punishment – J), Katharine at the University of Canterbury in Christchurch and Jessie at La Trobe University in Melbourne. This blog is intended to be something of a way for us to talk about our research – into domestic architecture (Katharine) and material culture (Jessie) – in nineteenth century Christchurch, as well as an outlet for the million and one asides we keep finding along the way. Much of it will be related to Christchurch and the title of the blog is a shout-out to our continued connection to that city, as well as to the broader urban archaeological scope of our interests. We reserve the right, however, to veer slightly further afield from time to time.

To continue setting the scene, it seemed a good idea to devote this first post to a bit of an overview of our research (and, I suppose, of ourselves). Those of you reading this who know us personally may have already heard too much about this, so we forgive you if you just want to look at the pictures. We will be back in the new year (we picked such a great time to launch something new, don’t you agree?) with more posts on all sorts of things. We hope to see you there.


I thought long and hard (well, distractedly) about what I wanted to say in this first post and all I could think of was how much there was to write about (something of a theme with me, whoops). With that thought, however, came the realisation that this perspective – a constant awareness of just how much potential there is in the Christchurch archaeological dataset, just how vast the possibilities are – is in itself a fairly crucial part of the why and the what of my current research.

Since the 2010 and 2011 earthquakes, the archaeological dataset from Christchurch has grown exponentially, revealing a complex array of information, artefacts, buildings and sites that connects the Christchurch of today with the physical imprint of its history. I worked in Christchurch from 2012 to 2018, analysing the various European artefact assemblages that were excavated, and it became increasingly apparent that the dataset we were building, site by site and artefact by artefact, was one that should be seen as an integrated whole. The more assemblages we worked with, the more connections we noticed across the archaeology of the city – artefacts that I had seen on sites before, individuals I’d encountered in passing through previous research, patterns in the archaeology and the material culture that only came into focus as each new assemblage added another piece of the puzzle.

Just a bit of stuff. Image: Wendy Gibbs.

I wanted the chance to explore those connections through material culture, to see if I can grasp some of the ways in which the interaction of people and place could be seen in the things people used and the way they used them. And, not content to stop there, I also want to know how Christchurch fitted, in terms of its stuff, with the world around it. How did consumer culture in nineteenth century Christchurch compare to the rest of the British colonial world? Did we have the same stuff, or were there differences? Did those differences contribute, in any way, to the distinct identity that the city developed over time? How much do the things we buy and use have an influence on the communities that we create? Especially in an age of mass production and global trade, whether it’s 150 years ago or right now?

Some of my favourite things. These artefacts were all found on the site of the new Justice and Emergency Services Precinct. Image: J. Garland.

All of which is to say: the scale of the Christchurch archaeological dataset is awesome, I have a lot of questions and all the time I’m spending staring at spreadsheets and wrestling with databases and reading reports will be totally worth it if I can answer even some of them. At the moment, I’m focusing on what was available to the residents of nineteenth century Christchurch: what the artefacts can tell me about how people were getting their goods, where those goods were coming from and who was making those decisions. I’m also looking at patterns of use and discard across the city – what people were throwing away, why, and what it tells me about their relationship with those things. Next year, I’m heading to Canada and the UK (in January, a truly terrible idea, given the ice, snow and Brexit) to work with some very accommodating archaeologists and gather the data needed to explore the global context. It’ll be fun! Also, freezing! Expect some photos of snow.

Me, four weeks from now.


Old buildings have long captivated me, particularly the exterior of them, and I can spend many hours happily wandering around, looking at them, taking photos (in fact, this is what I love to do on holidays – it may not make me the most interesting holiday companion…). So it’s perhaps no surprise that, as we began to record many, many 19th century buildings following the earthquakes in Christchurch (more on this process in a later post), I should want to know more about them: about their layout, about the spaces within them, how people used buildings, about gender and buildings, about what they looked and about what this all means. Basically, to understand buildings as fully as I can. I’ll confess, I’m a bit less interested in the timbers and the framing and the roof structure structural elements, but obviously they matter too – and can be used to answer all kinds of questions about trade and the economy and innovation. It’s just that I’m more interested in people, and how they used buildings. Which is what brings me to houses. They seem to me to be the ultimate nexus between people and buildings, stemming from that basic human need for shelter, something, sadly, not everyone is able to enjoy.

The more I thought about houses, the more I wanted to understand why they looked the way they did. It fascinates me that mid-late 19th century urban housing in New Zealand can be so much the same and, at the same time, so different, whether within one city or across the country. There seems to me to be a continuum of appearance. While this was in part driven by what was available to buy, and the influence of pattern books, it was also driven by personal choice. People who were building a house wanted it to look a certain way and I want to understand why people made the choices they did, and how those choices are connected to who they are and how they see their place in the world. In essence, I want to understand how people’s identity is connected to the appearance of their house.

But before I can investigate that, I need to know what Christchurch’s houses actually looked like in the 19th century, what the different types of houses were in the city and how this changed between 1850 and 1900. Which, for me, is fascinating data in and of itself, even if it’s involved rather more statistics than I might have liked – numbers have never been my friend… Once I’ve got that data, I can start to look at how this relates to the people who built the houses, to see what types of houses different people, and different groups of people, were building, and what this might tell me about how people were using houses to construct and display their identity in a colonial setting. I’m also quite, quite interested in the city’s identity (don’t get me started on Christchurch as an ‘English’ city and it’s probably not a good idea to mention the ‘first four ships’ either) and how domestic architecture might be related to that. Whether or not time will allow for that, though…

So, that’s us. We hope, dear reader, that you’ll follow along on our voyage of discovery. We’re excited to share our research and our love of archaeology and all the wonderful and mind-boggling things the past can reveal with you, and hope that you enjoy this as as much as we do!

Jessie and Kat