Remembered by the Wind

[Music] Oh. [Music] So, in the summer of 2012, a massive storm with straight-line winds and thunder sped across the United States from the upper Midwest to the Chesapeake Bay area. In Charles County, wind speeds exceeded 70 miles per hour. I could hear the storm outside, you know, wind, rain. But by it being dark, there was no way to see just exactly how, how massive and how wild this wind was.

My sister Theresa called me and said, "The roof has been ripped off of the Harvest House." At the same time, my sister had said that our tenant, one of our tenants, Sadie, who lived in a small house trailer down below the gamble roof barn, a giant oak tree that was down there had actually pinned her in the, in the bathroom. She called me screaming, hollering. It was like 11:30, 12 o'clock at night. And we ran down and she was actually trapped in the bathroom area. A tree was on one side and the door on the back side of the house had been jammed shut. So we had to break the wall through on the front side and then get over top of the tree to get her out.

Where this tree went down at the tenant house was very near where we had found a skull, uh, earlier decades earlier when they were digging a water line. We had a trailer sitting there on that site for, for the tenant or someone who's helping on the farm. And the water line that was in there had, uh, either that or needed replacing. And so we were in the process of, of digging a trench and we just came across it. It just came up with the backhoe. Yeah. So, and then, then we, we kind of, we didn't go any further at that point. We figured, well, we just put the water line right here.

So we had kept the skull. We had, uh, we took it and wrapped it very gently in a, I believe it was a pillowcase and, and kind of tucked it away because we didn't really know what to do with it. We didn't know who it was. You know, was it a British soldier? Was it African-American slave? Was it some of the Smith family that owned the farm once upon a time? We just didn't know and we didn't know who to ask.

My involvement in this story began with a focus on Maryland 231, which is a highway that cuts up and down Charles County and it's on the west side of the Patuxent River. And we were primarily interested in a War of 1812 encampment where several thousand British encamp there in August of 1814. And we were wondering, is there anything left of that? We were in the midst of the bicentennial celebration. So that's really what focused our interest in this particular location.

Now, where Serenity Farm is, was actually where the British Army of about 4,200 soldiers actually camped the night before they marched on Washington. So they unloaded their boats at Benedict, stayed here on the farm, camped out, marched to Washington, burned the White House as well as the Capitol, marched back, got on their boats and went on to their ultimate defeat in Baltimore.

First time we met Julie, she was working out on the state road, checking out there for, I guess, artifacts along the state road highway. And we had found this, the skull, many years ago. And we got to know Julie and we felt comfortable with her bringing it up and showing it to her. I had chatted with Julie earlier and I mean, we turn up artifacts on the farm all the time, pipe stems, porcelain, nails.

As we began to do our surveys along the highway and time kind of went on, there was this gigantic storm that happened and a large tree fell and left this gaping hole in the earth. And Franklin Robinson came to me and said, "Listen, I know you guys are in the area and in the past we found this skull, uh, right next to where this tree fell. Could you come and take a look and see if there's anything there?" And I said, "Sure." And I'll go ahead and take a look and see what's there. And what we did is we went ahead and I grabbed my crew and we looked and we looked in the hole. And it was gigantic, but there was no one in there. There weren't any, there wasn't evidence of bone. So it didn't mean that there wasn't more burials in the location at just that particular spot. Nothing, nothing showed evidence of that. But we were still intrigued because here we had this skull.

And I went ahead and took it to the Smithsonian where Doug Owsley, a physical anthropologist, took a look at it and said, "Listen, this is an African-American male." And of course, our first reaction was, "I wonder if it's part of a larger cemetery or burial ground?" And how do we answer that question? And should we answer that question? How, how do we go about doing that? Who do we talk to about this?

So Julie, um, we had a telephone conversation. And I've worked a few cases with Julie and with, with Maryland State Highways. And she told me a story about a tree that fell down on a trailer and a woman wasn't hurt, but when she went out to assess the damage, found a skull. And then she was looking for the battlefield and wound up on the top of the hill where the burial ground was. And it was a, it was a convoluted, complicated story. But, um, it sounded interesting. And if Julie's involved, I know it's interesting. And I, I signed up for it.

I work closely with Baltimore County Police Department, which is where I used to work as a crime scene investigator. And in many of the cases that we've worked with Baltimore County, there have been partial remains that have been recovered. And they want a search team that is trained in forensics, that has experience with bone, that can identify bone and someone who can distinguish human bone from animal bone. Because anyone that's walked in the woods can imagine how many bones are out there. So with Baltimore County Police Department, we've worked, I would say, about six cases with them. And as far as I can recall, everyone has resulted in a recovery. And I also have worked closely with Detective Eve Grant.

So how I got involved with the Serenity Farm project was my best friend is the forensic anthropologist, Baltimore County Police Department. And Towson University has a memorandum of understanding. So we work in conjunction with each other. So any skeletal remains I have, I can take to her lab. So I can work on there because obviously I don't have the ventilation, you know, resources here. And she also works on the cases and puts her input as the forensic anthropologist. So we have this mutual relationship. Um, whenever I get involved with cases, she's always pulled over. And vice versa, if she's involved with cases such as Serenity Farm, it's, "Hey, I need you. Can you come help?" So we kind of work back and forth for each other for free.

With this particular burial ground, it was imperative. There really wasn't a choice. We had to reach out to the local African-American community because whether or not we went forward with investigating this site was not our decision. It was theirs. They, these are their ancestors. And so the decision whether or not we move forward with that research on that project was up to them.

Well, I really didn't know exactly what she was talking about until we got here. And then I became very excited to be there to see the beginning. The heavy machine scraping back the soil. That was very exciting. Well, Mr. Webb proposed it to me because I was in Disney World. My husband called me down there, said, "Miss Webb wants you to come to the farm on Monday." I got back that Sunday. And then Monday, I met her at nine o'clock down at the foot of the hill there. And she told me, "In archaeology, you know, that was just something." I said, "Oh." But when we got up here and Julie, she's a, she's a beautiful person because she's the one who really got us involved. And Miss Webb gave me this packet that I had not seen before about all the information. But once we got here, uh, and Julie told us all about it. And she asked Ms. Webb about it. And I can remember that man on the, uh, machinery, and his last name was Smith, because my dad, Smith, right from Calvert County. And when he scooped that first, uh, little amount of dirt up, I said, "This is interesting."

And your dad told us about the skull and how for 20 years he had it. Nice. And I'm gonna tell you what I said. I thought about that this morning. Why would you keep a skull for 20 years? It was something that I wouldn't, I wouldn't take and throw away because it had meaning to it. It was just a matter of, of finding someone that could go into a deeper than than just seeing a skull. So, and then therefore, it didn't bother me by having the head up in the closet. He didn't, he didn't bother me whatsoever. I mean, there's a room in a form there. And so when the time came and, and we did find someone that could do all of that, why, uh, I was glad that that he was there and that kept it. You talking about spirituality, that's divine because it was meant to be put away for 20 years and it was meant to come with 2012 was meant to be discovered and Judy to be here.

Well, I was introduced to the African-American Heritage Site by a guy by the name of William Diggs in 19, I would say in 1980. I was introduced to him. And I met Mr. Diggs doing tours for different schools, showing the artifacts. 1995, February 12th, Mr. William Diggs passed away. And he was the founder of the, uh, one of the founders of the African Afro-American Heritage Society. And, uh, Mrs. Webb used to be his companion because they didn't have any place to, uh, show the artifacts. So they would go out and call. It was a traveling exhibit. And she searched and searched and kept the society going because a lot of the other founding members did not do that. So for three years, she kept it going. And I guess around 1998, I came on board along with two other people. She appointed Colonel Murray Board as president, appointed me as secretary, and, uh, and I'm still secretary. And appointed Thunder Florence as treasurer, and she's still treasurer. Uh, Colonel Borden as ill. So Miss Webb is now, uh, acting president.

And this house stands on 2.76 acres. And we didn't know any better because these folks were older. And they took us to the settlement in La Plata, June 29, 1999. And we, three little folks who were appointed to officers, we signed the paper. And I remember coming off the steps and saying, "How are we going to pay for it?" And said, "We don't know." And that was the truth. But anyway, uh, 16, we had a 20-year mortgage. And, and 16 years later, December 17th, um, uh, 2016, it was paid off. Our motto is, "Without a struggle, there's no progress," by Frederick Douglass. And that is true. All right. So that's how we got Heritage House.

[Music] Uh, this, uh, was given to us, handed down to us by Mr. William Diggs. And it was supposed to be the ball and chain and shackles that was used to, uh, keep his, uh, great-grandfather, William Jordan, Sr., on the plantation. Because it was known that William Jordan, Sr. would always run away. His habitual runaway. And it was said that during the last 20 years of his life that, uh, he had to be shackled. Right there. That's a whip. That's the whip that this, that just slashed them with.

When I began to begin to study and excavate archaeological sites associated with African-American families and people, it's always a great joy because we're able to learn so much. And so little has been written down. Not everything's been remembered. There's been some recollections. But I think archaeology is a great tool to answer these questions that have gone unanswered for for decades and for generations.

[Music] The farm has, has had, as you can imagine, a very long history. It actually is first mentioned in the journals of Captain John Smith when he came up the Patuxent River on his explorations. And he notes Native American villages here on the property down close to the Patuxent River. And then after that, European settlement comes in. Uh, the earliest sites that we found on the farm date to the 1640s, 1650s, which is very early in Maryland history. So for thousands of years, people have lived on this land. And of course, with European settlement, tobacco was the money crop and remained the money crop for generations after that. We were one of the largest producers of tobacco. We raised over 80 acres every year. Both my family raised tobacco as well as the tenant farms here on the farm. Tobacco is ingrained in the culture of Southern Maryland. And if you come from a tobacco farming family, it's part of it's part of who you are. Because that dictated exactly what you were doing any day of your life, you know, as you were coming up. Because that's your money crop. So when you got up in the morning, if it was a good day to go out and plant tobacco, you'd plant tobacco. If it was a good day to take it out of the barn, you took it out of the barn. It was the rhythm of life in Southern Maryland for many, many, many families and generations.

Since we knew the location of at least one of the graves, we decided to do a couple of different things to locate and determine if it's part of a larger burial ground. We use ground penetrating radar, GPR. And what that does is it sends radar waves through the soil and then bounces back with information to tell us whether or not there's something like a void or a difference in soil that may communicate to be something cultural. But sometimes it ends up being natural. So you always have to ground truth or dig into that anomaly, that strange type of reflection, determine whether or not there's something there that is important to us.

In this case, what we did is we took the, a backhoe, a smooth bucket, and began to scrape the topsoil inches at a time to try and find the grave shafts. The grave shafts for archaeologists are easy to see because you see this great rectangle and then you can see the differences in the soil in that rectangle. So as archaeologists, we watch every time the backhoe would pull away a layer of soil, we'd watch for that stain to pop on up. And that's when we park the backhoe and we grab our trowels and our paint brushes. And that's when the fine detail work really begins.

So it appears that the remains that were found at the site of the water line and the downed tree were indeed the remains of the slaves that had been owned by the Smith family that owned the farm during the time period that they dated the cemetery to, 1780 to 1810. For a number of generations, the Smith family owned a large parcel of land along the Patuxent River, including what is now Serenity Farm. Charles Somerset Smith died in 1780, leaving the farm to his two sons.

One of the great tragedies of involuntary immigration, which was the transatlantic slave trade, was that people couldn't go back to be buried where they were born and where their ancestors were. Because that's especially people who were born in Africa and then died in the Americas. This, any African of any means who lives in another place, when he dies or she dies, they take them back to get buried where they were born. So not being able to do that, of course, you've got to make a place where at least you're near your family and your children or whoever else is buried there. So it has all those elements of a very purposeful thing.

Each of the graves in the Serenity Farm cemetery was assigned a number from 1 to 23. Charles Smith's inventory of 1781 provided the names of 25 enslaved African Americans living on the farm at the time of his death. However, no additional evidence exists to match the names in the inventory with the individuals buried in specific graves in the cemetery.

[Music] The large tree was over in this location. And the water line that had hit the other individual where the skull came up was right about in this location where burial 20 is located. Once we determined that we had 23 burials in the cemetery, we reached out to the African-American Heritage Society and presented the results to them. And the big question was, do we excavate all of them? Do we excavate some of them? What sort of shape are the remains in? She said that they were going to archaeology, you know, they were going to dig and they were going to look for remains. And so that's exactly what she told me. But before then, before coming to the farm, I knew I was coming. And I'd call Miss Smith to go with me. But didn't really know what I was coming into.

So a typical set of procedures is very atypical because no two sites are the same. And so we decided to go ahead as a group, sample each one of the burials because we had everyone from, you know, infant-sized to very old people, sort of adults. So we had all different size of shafts, which told us this was a definitely a community. There were families, there were children, there were babies, and there were adults. Julie and her crew determined that the 23 Serenity Farm grave occupants consisted of seven adults, 10 children, and six infants.

Dr. Dana Coleman, the forensic anthropologist on the project, began the process of documenting each of the graves excavated. So we want to list all of the bones and all of the teeth that are present. And we use standard forms, documentation forms that deal with that. We also look at taphonomy, which is the overall preservation of the remains. So the individuals from Serenity Farm were buried in coffins. And coffins, even without presence of a coffin, we can look at the skeleton and tell if it was buried in a coffin. This one, for example, if you turn it over, it is black on the back. All of the bones have that dark staining on the back. That is consistent with an individual that has been in a coffin.

Another feature of the Serenity Farm burials was the use of vaulted grave shafts, a common practice in 19th-century African-American burials. In a vaulted grave, the shaft narrows toward the bottom where a niche is dug for the coffin. Pine boards are then placed over the coffin to separate it from the dirt above. Pine board fragments uncovered at the Serenity Farm cemetery would have likely covered a coffin in its niche, protecting it from direct contact with the soil above.

[Music] What was really interesting to me, but perhaps not shocking, was that these burials had almost no personal items. They were empty except for a couple of them. One of them had waistcoat buttons. So you would see the individual buttons more or less in the abdomen and upper chest area. And then on another man, we had a pants button. And those two individuals, the only ones that had anything that was any personal item. Which is sometimes shocking because in African-American sites and sometimes even burials, you'll find personal items that reflect their belief systems.

The other thing important about that question is that there's no such thing as African burial traditions. Because there's no such thing as one Africa. Africa, uh, is a huge place with many different kinds of people. And I mean, it's impossible to sum up African-Americans. But we're talking about West Africa, West and Central Africa. Because most people who came from Africa involuntarily during the 1600s and 1700s came from what we now would sort of call Angola and and Gambia and and Congo. Because, uh, when, uh, when people were captured in war and, and for various other reasons, and sold, they often were walked long distances to the coast. So they weren't all just from the coast. But those traditions, uh, have things in common. And one is that, uh, in terms of death, people don't distinguish between life and death.

So we began with the excavation of all different sizes of burial shafts. And once we got in there, we realized that the infants, or the, the pre-term infants, were, there was nothing left of them. They were completely decomposed. The only thing that survived, uh, were the, the nails, the fasteners for the coffins. And that was it. And so we excavated two of those and just left them. We no longer wanted to investigate the infant burials because we knew we wouldn't really be coming up with any data. And there's no reason to disturb them, especially since they weren't going to be moved from that excavation.

So we then looked at some of the children, child-sized burials. And we got into children that were six years old all the way up to 13. And we noticed that the preservation there wasn't ideal either. You'd sometimes see some of the teeth or part of the jawbone, mandible. But besides that, they were pretty much gone as well. The infant and child graves made up the largest number of burials at Serenity Farm, with the infant and child graves yielding limited remains. Julie and the team shifted their focus to the adults buried in the cemetery.

[Music] Burial II was a young, about 25 to 34-year-old African-American male. And his skeleton was incomplete. Didn't have all of the bones, but was relatively complete. I think he was missing a couple of his ribs and some of the bones of the hands and the feet. He was a pretty rugose guy, meaning he was, you know, is fairly well developed. He also had some evidence of disease. And the primary disease that we were able to identify was rickets. And rickets results from a vitamin D deficiency in childhood. And it's a pretty significant and prolonged vitamin D deficiency. And what will happen is that vitamin D, it promotes the absorption of calcium and phosphorus. And in the absence of calcium and phosphorus, the bones become demineralized. The result is deformity. And so burial two had fairly significant deformity of his tibias around the knee area, his distal femur, and his proximal tibia, is giving him a very classic knock-kneed appearance. Given the deformity of his legs, to work in the field would have been incredibly difficult for him to get around. How the earth was removed and how precious they treated the remains, and especially the one that we saw the full, uh, skeleton with the, and she told us about how they knew the rickets and the hips and whatnot. I still can see that. And about the children, and of course, there weren't anything there because they went back to the desk. Yeah. This is a beautiful picture. Yeah, that is.

[Music] So burial 13, it came into the lab as did all the other ones. It had some soil matrix associated with it. But burial 13, as I recall, was one of the more complete skulls that we had. And so we were very careful in the way that we removed the soil from, from that cranium. And as a matter of fact, as I started to remove it, and also keep in mind, there, there was a lot of root activity. And as you pull the roots, you pop off little pieces of bone. So I had cleaned burial 13's skull as best as I could. And I could see that there were some facial features. Most of the skulls that were in the Serenity Farms burial series did not have mid-faces. None whatsoever.

I'm Detective Evelyn Grant. I'm the Baltimore County Police Department forensic artist. And I'm also a detective with the internal fair section with Baltimore County. So when I get a skull, the anthropologists will tell me whether it's black, white, Asian, all the statistics of the skull itself. From that, I use these tissue depth markers. And what these are, just erasers. And they're individually cut and glued. There's 21 locations on the skull itself. Realizing that potentially this was one that could be reconstructed, I called Detective Grant and I said, "Can you come over here?" And her office is just a, you know, stone's throw from here. And she came over. And together we worked on it. We removed the soil. She took pictures throughout the process. And, um, and was here as his face was being exposed. I could not physically glue these markers onto that skull because of this condition. It was, I mean, it was falling apart as it was sitting there. So the normal process I took had to be altered. So I just used, I used a rod, which you stick in what's called the ear hole to line it up with the bottom of the eye socket to the best of my ability. Because I'm not using my crime lab now, it's me trying to take these photos in the lab at Towson University with Dr. Coleman took those photographs. And I had to do it instead of drilling by hand with paper, I had to convert it over to a computer where I can place the, these pins on it digitally because I can't do it physically at this point. So this now became a digital drawing versus a charcoal or pencil drawing of what I normally do.

[Music] Do. [Music] Grave number 20 was the original skull that popped up earlier. And when it came up, it was put aside. And then time went on. And we came back and delineated this particular grave by pulling the soil away. And what we found is the remains of this person. But he was facing in the completely opposite direction everybody else was. So there could have been any number of reasons that there are people who say commit suicide, which is a transgression. And, uh, they need to be punished. And so, you know, how Christians have this concept of purgatory? Well, that's a sort of a purgatory to put someone through a very difficult thing in their, in their transition to the ancestors. And maybe they're to keep them from being an ancestor. But it wouldn't have been an accident. Now, there's a few theories about that. That perhaps, uh, he was ostracized by the community. That he was somehow different. We do know that one of the slaves owned by the Smith family had a supernumerary finger on each hand. So we don't know why, why he's different than the rest of them. We just don't know. But it's interesting that he indeed is the one that led us to this community. So whatever, whatever perceived sins that he may have done, I mean, maybe this is his atonement.

[Music] Although Julie and the other project scientists would not speculate on who might occupy grave 20, one wonders if this west-facing burial could be related to an escape by two slaves from the Smith plantation on July 27, 1778. Charles Smith placed an advertisement in the Maryland Journal offering two hundred dollars for the return of two runaway slaves. The two men described in the advertisement were Moses and Abraham. The ad details the fact that Moses is remarkable in that he had a supernumerary finger on each hand and that he was an expert waterman. His companion, Abraham, is said to have carried off with him white ribbed cotton breeches, a white shirt, and a linen waistcoat. The advertisement goes on to detail that the men were likely making for the Eastern Shore of the river and were accompanied by two other runaway slaves, one of whom was described as the wife of Moses. Both Moses and Abraham were returned to the Smith plantation, as evidenced by the listing of their names in Charles Smith's inventory of 1781.

Well, well, you know, I assumed that they had been thinking about family. They'd been thinking about the hardships that they're enduring. And that they're enduring, uh, also about the, um, um, "Why, Lord, why me? Why was I transitioned from my home to this place?" And then also having to think about being obedient to the master. But I would think mostly from the culture, family, they worried about their family. I'm pretty sure their children were out there at the time. And, uh, just, just hard labor, just labor. This is the hardships. But like you say, "Why me, O Lord?"

If you imagine crossing the Atlantic in a boat, I can't even, how that's not a comforting, it's not pleasant. The Atlantic is an ocean, it's gigantic. You disappear into nothingness for for months. It's, it's not peaceful. It's a terrifyingly, uh, turbulent thing. These boats were big, but not as big as like when we have these ocean liners now. So they felt the movement of the boat. They felt the storms. And then of course, crowded into these boats like, uh, not even like animals, more like cargo. And so, and, and with no facilities for human comfort. So, and, and no proper food. So people were getting sick, dying, and being thrown over, or getting sick and being thrown over before they died. And you have to remember also the terrific number of children involved in this. We all don't think about that. But there were lots of children, unaccompanied children, so terrified. So if you imagine that the terror of people mixed with the misery of the conditions and the just the general ill health and also the just fear of what is going on. And the inability to communicate because these people were coming from all over West Africa. They didn't, they weren't related to each other. They didn't share a language. So the inability to even understand what's going on. I mean, I just can't even imagine the trauma that could result from such a thing. So, no, horrifying in every aspect. Nothing good. And, and frankly, I guess I'm thinking about the fact that when I taught school, uh, I did take a group to National Theater, I think in Washington. And we actually did a, uh, uh, "For Sale on the Block" auction. And the Caucasian student was the slave. And that Caucasian student, when I got back to John Hance Middle School, he said, "Ms. Smith, I never felt like this before." So this is what I'm saying too. Never. And I guess by reading, I've read so much about that about how, uh, folks were sold. And like little children, and they sold them according to how well physically equipped they were. And never being able to know where your, where your mother, your father, your children are, what not. It had had to be on your mind all the time. Especially when somebody of, well to do, came to the plantation, you knew that it was time for him to sell or her to sell slaves. And they sell them for money, for the money, because they didn't have it, according to what I've read. So, uh, I don't think anybody else has ever experienced that. And I don't think the world understands that. I know the Holocaust was terrible. But the world doesn't understand everybody's. Because even through the Holocaust, the Jewish people kept their identity and their history. We, we have no, none at all, really, in a sense.

[Music] All right. [Music] Hmm. [Music]

Four, five, seven. This is, I don't know where they get my email from for the African-American Heritage Site. But I get emails from all over asking things. Uh, and, and, uh, and sometimes I don't know where to go. But I try to do the best I can. But I think this is, this is one of the beginnings. And just think, you have this site on the farm here. And when young children come, and not only African Americans, all children. Yeah, all children can come and learn. Because these young people are living in a different age than we came up in. And they're a little bit, they're going to be a lot of different. They don't see people as different as we did. And what not. But it's a history lesson. And I'm just so glad that you have it here. Submit the phone. I think I want them to learn and to know that there's so much history that they need to research. Do more research. You know, look into the history. It might be, who knows, some of their ancestors there.

In this project, it was very, very important for me to be able to reach out to the African-American community. These, these are their ancestors. And it was important to also, and for me personally, to be along with them on this journey. The landowners, the Robinsons, the community, the archaeologists, we did everything that we could to make this a complete, holistic project. That included, when we opened up the burials, they were there to look upon them. When it was time to rebury these ancestors, we were together on this with them. And then at the very end, when we dedicated the cemetery with the individual stones and markers to remember the people who walked this land over 200 years ago, we were in this together. So it was very meaningful to the entire project team. And it was such a good feeling to be able to bring this piece of history to this community.

Are you happy with the fact that all the remains were put back where they were found? Very happy. I feel that if I'd like to, I can come back. I like the idea of you having it in the paper. So that anyone that reads it in the paper, because you're not going to their house and tell them, so if they read it in the paper and see, they have the opportunity to come if they want to.

So thinking back on kind of where we are now, you have all of these parts coming together at one time. You have Julie and her crew working along 231. You have a major weather event that basically clears the site of this burial ground. So we can't use the house. You have the discovery of the skull 30 years prior. You have in place my family, which values education, knowledge, [Music] and the desire to to know about the history of the property that they own. And you also have a set of people with Julie, my family, and eventually the African-American Heritage Society, that that all want to know, "What can these people teach us?" So all of this, all of this has come together at this one time. Now, whether you believe in a universal power or not, I think it's quite fascinating that literally the stars aligned at this very time. And I like to think that these people who now, we don't know their names, but we know they're there, actually waited until all of this was in place, that it was safe, that it was safe to be known. And, um, it's, it's quite, it gets you because, um, these folks have laying here for almost 200 years, over 200 years. And nobody knew them. Nobody. And finally, they decided, "We want to be known. We want to be remembered."

[Music] Amazing. [Music] How. [Music] Like me. [Music] [Music] [Music] I see it's.