International Journal of Historical Archaeology最新文献

In the early nineteenth century, the Western Caribbean, particularly the Archipelago of San Andres, Old Providence, and Santa Catalina, became the focal point of ambitious hydrographic surveys. Despite the region's rich maritime heritage, challenges posed by complex geomorphology, frequent hurricanes, and cold fronts led to historical charting inadequacies, turning the Archipelago into a perilous ship trap. This study delves into the Spanish Armada (1804–05) and the Royal Navy (1833–36) hydrographic surveys to interpret the Maritime Cultural Landscape (MCL) of the archipelago. The importance of the archipelago as a link between South America, the Isthmus of Panama, Havana (Cuba), and Europe highlights the significance of these surveys. A comparative analysis of the Spanish and British methods offers insights into their strategies amid the perilous survey environment. While integration of Spanish nautical information into the British survey is evident, it culminated in the wreck of HMS Jackdaw, illustrating mapping expedition complexities. This paper also evaluates the accuracy of British cartography using Geographic Information System (GIS) methodologies. By overlaying the 1835 Old Providence Island chart onto contemporary 2021 cartography, we showcase the standards and precision of British surveys through an analysis of coastline and hydrographic soundings. Personal memoirs, official records, and descriptive accounts weave the narrative of the rich MCL, emphasizing its historical importance, the region's maritime identity, and the intertwining of environmental factors and cultural heritage.

This article presents the general historical context of the mass shootings in the fall of 1939 in the pre-war Gdańsk Pomerania, Poland, and introduces the very term “Pomeranian Crime of 1939.” The executions in the Szpęgawski Forest, where between 2,413 and 7,000 people lost their lives, illustrate of the process itself. The results of archaeological research carried out at the site of the mass killings in the Szpęgawski Forest in 2023 is used as a case study. Archaeological research is shedding new light on the crime and its cover-up through analyses of the material evidence.

Previous archaeological investigations at Mission La Purísima Concepción unearthed a concentration of glass and ceramic vessels under a floor within a room in adobe barracks where Chumash families resided. Early interpretations suggested a person of European ancestry lived there; however, we argue they were Indigenous to California. We propose that the individuals who lived in the room had achieved a different axis of social distinction, holding prominent positions within the mission’s social hierarchy. Drawing on ethnohistoric accounts, the occupants were either the family of a Native alcalde (governor) or another influential couple who figured prominently in mission records listed as a padrino (godfather), madrina (godmother), testigo (witness), intérprete (interpreter), or enfermero (nurse). Moreover, we demonstrate that the glass and ceramic vessels represent a unique caching event during the Mexican period when Native officials lacked the means to reform the missions or have a stake in their survival. These data are crucial to understanding the enormous diversity that formed the fabric of Indigenous communities in California missions and Indigenous autonomy over successive waves of colonialism. Such re-examination of museum collections is essential in a field with a growing curation crisis.

During the thirteenth to sixteenth centuries, the territory of western Somaliland was integrated into a series of Muslim states which controlled large areas of the southeastern Horn of Africa. One of the ways this control manifested itself was in the emergence of a network of permanent settlements on the westernmost side of Somaliland and the neighboring Ethiopian region. Although 20 of these sites have been identified so far, our information about most of them is fragmentary at best. This paper presents a comprehensive study of the material, architectural and territorial context of three of these medieval sites: Abasa (Darbiyah Kola), Hasadinle, and Iskudarka. This paper analyzes the information they provide us for understanding some of the key themes of the history of the region, such as the strategies of state control, the process of Islamization, the relationships between nomads and urban dwellers, and the material expressions of hierarchization and social inequality.

Few studies of post-Columbian animal economies in the Americas elaborate on the influence of traditional Indigenous knowledge on colonial economies. A vertebrate collection from Santa Elena (1566–87 CE, South Carolina, USA), the original Spanish capital of La Florida, offers the opportunity to examine that influence at the first European-sponsored capital north of Mexico. Santa Elena’s animal economy was the product of dynamic interactions among multiple actors, merging preexisting traditional Indigenous practices, particularly traditional fishing practices, with Eurasian animal husbandry to produce a new cultural form. A suite of wild vertebrates long used by Indigenous Americans living on the southeastern North Atlantic coast contributes 87% of Santa Elena’s noncommensal individuals and 63% of the noncommensal biomass. Examples of this strategy are found in vertebrate collections from subsequent Spanish and British settlements. This suggests the extent to which colonists at the Spanish-sponsored colony adopted some Indigenous animal-use practices, especially those related to fishing, and the speed with which this occurred. The new cultural form persisted into the nineteenth century and continues to characterize local cuisines.

Through an archaeology of Fort La Cloche, a nineteenth-century Hudson’s Bay Company post in Georgian Bay (Lake Huron, Canada), this paper explores parallels between historical archaeology and posthumanism. The posthumanities identify and critique three key problems familiar to historical archaeologists: (1) the arbitrary prioritization of certain types of historical actors (usually White, male, settler colonial) as the apex and standard for all humanity; (2) dichotomous modes of thought that cleave the world into discrete (opposed) categories like “nature” versus “culture”; and (3) human exceptionalism, which frames human beings as fundamentally different—and separate—from all other living and nonliving things surrounding them. An archaeology of La Cloche offers insights into how these broader philosophical goals compare with the work of historical archaeologists. The intersection of the archival record with the archaeological collection, a large and varied assemblage of patent medicine bottles, porcelain doll parts, buttons, shotgun casings, and much more, provides new perspectives on the fur trade; it offers insights into the broader community at La Cloche, peopled not just by powerful company men but by children, woman, workers of various kinds and, of course, Ojibwe and other Indigenous peoples. Historical archaeology also focuses on the material conditions of the fort, documenting complicated and sticky relationships of dependence between people of all sorts and humble, nonhuman things. The paper concludes that historical archaeology and posthumanism stand to benefit from further engagement with one another, making recommendations for further growth.