Archaeologies-Journal of the World Archaeological Congress最新文献

Archaeology in the Community (AITC) is an urban-based archaeology organization founded with the intent of providing science opportunities to marginalized youth who would not be exposed to archaeology through their formal educational institutions. Through informal education techniques, AITC has sought to educate students that have become victims of unequal education system which benefits small pockets of students. AITC is a pioneer in leveraging unique models of intersectionality that positively impact and resonate with urban, socioeconomically challenged students of color in Washington, DC metropolitan area.

Between 1826 and 1955, the Augusta Arsenal operated on land currently occupied by the Summerville Campus of Augusta University. As a military site, it is often conceptualized as male gendered and war-centric social space. However, most of the artifacts recovered from the Arsenal directly address domestic activities and the presence of the wives and children of the officers and other personnel stationed there. This investigation contextualizes the hidden history of women and children at the Augusta Arsenal during the 19th century through the intersections of age, gender, and religion in the often-contested relationships between mothers and children.

Investigation into the lifeways of freedman George White suggest a successful farmer who purchased and kept approximately 600 acres, emancipated his family and built a safe community for them. Documentary research revealed small fragments about the female members of his family. Taking into consideration the multiple layers of social relationships and social constructions over time, how can archaeologists query the material traces of freed Black women? This paper considers how intersectionality and the resultant matrix of domination push for research that does not “yield to closure,” but asks acute questions concerning freed women and their experiences within developing power structures.

Through an examination of clothing, adornment, and hygiene artifacts recovered from the Quarters area of the Levi Jordan Plantation, this article examines how racial, gendered, and classed operations of power and oppression shaped African American women’s sartorial practices, as an aspect of identity formation, during the late nineteenth and early twentieth centuries in Texas. Through a Black feminist framework, this article focuses on the ways African American women dressed their bodies for the types of labor they performed to discuss how they negotiated ideologies of race, gender, and class, that shaped hegemonic notions of femininity during the post-emancipation era.

Our investigations into President James Madison’s Grandmother, Frances Taylor Madison, found few records, which is typical for women in 18th-century society. Widowed in 1732, she ran the Montpelier plantation for the first thirty years of its existence. Using a combination of archaeological evidence, a scattering of court records, and information on her oldest son (James Madison, Sr.), we build a case for her intersectional identity through gender, sexuality, generational deference, and race within paternalistic society.

This paper explores the intersections between the structural oppressions and violence of slavery and the social agency of captive people in the US South. In a collaborative partnership of descendant community members, institutional community partners, and archaeologists, this investigation focuses on the oral histories, historical documents, and archaeological material culture of Black women, men, and children associated with the Fanny Dickins plantation. This antebellum plantation is located in the modern 18,000-acre Ames land base near Memphis, Tennessee. Through an intersectional inquiry and praxis, variations in the everyday violence and material humanity associated with plantation geographies are unearthed, helping to reconstruct the historical continuation and influence of slavery from the past to the present.

Intersectionality arose as a strategy to understand how oppression operates simultaneously on multiple aspects of a person’s identity. As such, it provides a useful framework to recognize how gendered performances, racialized identities, and religious adherence shaped relationships between Europeans and Indigenous communities along with the enduring ramifications arising from initial contacts through today. Interrogating how Indigenous leaders, particularly of Caddo communities, interacted with Roman Catholic missionaries of New Spain offers an opportunity to understand broader relationships to power situated in intercultural negotiations of intersectional identities. These relationships are integral to archeological interpretations of the use and meaning of cultural materials.

The Swahili are arguably the most studied society in ancient Sub-Saharan Africa. The Swahili are of African in origin but balance their character between continental Africa and influences from the Indian Ocean, including Islam. City-states and towns along the eastern coast of Africa attest that the Swahili built coral monuments and commercial networks with broad connectivity. Colonial archaeologists claimed foreign origins and cast the Swahili as transplants, false representations evident by 1990 through the contributions of African and other archaeologists and interdisciplinary scholarship. Other aspects of the Swahili continue to be debated, and gaps and shortcomings present impediments to resolution. In this article, we characterize the Swahili and note early trends in the region’s archaeology relevant to contextualize Swahili archaeology post-1990. The article then discusses aspects of Swahili archaeology from 1990 to 2015 and current practices. We note trends, substantive achievements, and lapses in substance and practice during 30 years. Finally, we make observations and suggestions to advance archaeology the region’s archaeology. Archaeology in the Global South can learn from the case of the Swahili and the affirmations, critiques, and suggestions offered here, which we intend to promote future archaeological practice in East Africa.