By Daniel O. Sayers
“Addresses key ancient and theoretical debates of the archaeology of the African diaspora. Theoretically complicated and methodologically rigorous, it's the first severe learn to find maroon teams within the Chesapeake.”—Frederick H. Smith, writer of The Archaeology of Alcohol and Drinking
“Sayers makes use of archaeology to inform a compelling tale of the way alienated humans came upon shelter within the alien panorama of the good Dismal Swamp. right here they created their very own lifestyle, freed from the exploitation and alienation that they escaped. His paintings is helping us to raised comprehend the heritage of defiance within the Antebellum South and increases vital theoretical matters for all archaeologists learning diasporic communities.”—Randall H. McGuire, writer of Archaeology as Political Action
within the 250 years ahead of the Civil conflict, the good Dismal Swamp of Virginia and North Carolina was once a brutal landscape—2,000 sq. miles of undeveloped and unforgiving wetlands, peat toilets, impenetrable foliage, and unsafe creatures. It used to be additionally a protecting safe haven for marginalized participants, together with local american citizens, African-American maroons, loose African american citizens, and outcast Europeans.
within the first thorough archaeological exam of this special zone, Daniel Sayers exposes and unravels the complicated social and monetary structures built by means of those defiant groups that thrived at the outer edge. He develops an analytical framework in line with the complicated interaction among alienation, diasporic exile, asymmetric geographical improvement, and modes of creation to argue that colonialism and slavery necessarily created sustained reviews of yankee capitalism.
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Extra info for A Desolate Place for a Defiant People: The Archaeology of Maroons, Indigenous Americans, and Enslaved Laborers in the Great Dismal Swamp
Considering all periods or archaeological components, we have recovered some five thousand artifacts at the nameless site (as of the summer of 2013), several thousand of which relate to the Diasporic 1600–1860 period. In all, the GDSLS focused on several islands in the southern reaches of the refuge (for example, the nameless site), the Cross Canal site, and a cluster of The Great Dismal Swamp Landscape, Then and Now | 25 Figure 11. View of the dry, flat appearance of interior island, GDS Refuge (GDSLS Photo Collection, 2004).
We understand, then, that contingent phenomena and processes such as commodity production, class struggle, social inequality, and labor exploitation are equally contingent manifestations of alienation; the CMP is, in short, historically contingent social alienation. But for archaeologists, perhaps in particular, the germaneness of alienation is compelling. If alienated labor and labor-power are responsible for the existence of things people produce and consume, we see that the things and places of the modern past we unearth are directly forms of historical alienation.
Contrary to the typical Enlightenment views of a Hobbes, Locke, or Kant, human social worlds (that is, modes of production) are for Marx distinguishable from the “state of nature” only in terms of their appearances. No mode of production that has ever existed has resulted in optimal qualities of lives among humans. Rather, all hitherto existing and existent modes of production have been and are the social and political-economic seats of deleterious, oppressive, and dangerous conditions for people living within them—at least, among those known to Marx.