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A Desolate Place for a Defiant People: The Archaeology of Maroons, Indigenous Americans, and Enslaved Laborers in the Great Dismal Swamp
Abstract
Even such a seemingly remote place as the Great Dismal Swamp of North Carolina and Virginia has a complex social, economic, and cultural history. In the millennia prior to 1607, the Great Dismal Swamp was a part of the local and regional indigenous American cultural landscape. With the permanent settlement of the English colony of Jamestown, Virginia, in 1607, the Great Dismal Swamp and the regional landscape in which it was nested were no longer solely the province of indigenous Americans and their cultural and social traditions and practices. Colonial Europeans and, after 1619, Diasporicized Africans increasingly solidified their presence in the Great Dismal Swamp region up through the Civil War. The Dismal Swamp landscape increasingly came to be defined and used by people of many social, cultural, and political-economic backgrounds throughout the period between 1607 and 1860. This volume is, in part, an effort to comprehend and explain the political-economic significance of the key archaeological patterns that I have observed in excavations since 2003. Those patterns and the artifacts and features in their own right represent critical material and spatial aspects of the emergence and reproduction of a heretofore unacknowledged social world and mode of production in the Great Dismal Swamp that existed for nearly two and a half centuries.
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Extensive survey and excavation have revealed a Maroon presence ∼1600-1860, as well as pre-and post-Emancipation labor camps inhabited by African American workers in the Great Dismal Swamp.
“Extensive survey and excavation have revealed a Maroon presence ∼1600-1860, as well as pre-and post-Emancipation labor camps inhabited by African American workers (Sayers 2014).”
From African American Archaeology, for Now (2022) · cites this paper as Sayers 2014
The flip side to the power of the institution, even one as totalizing as slavery, is resistance and transgression.
“But the flip side to the power of the institution, even one as totalizing as slavery, is resistance and transgression (Chan 2007, LaRoche 2014, Sayers 2014, Weik 2012).”
From African American Archaeology, for Now (2022) · cites this paper as Sayers 2014
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Winston, C. (2021) · Annals of the American Association of Geographers · doi:10.1080/24694452.2021.1894087 · Cited by 69
Against Hybridism: Why We Need to Distinguish between Nature and Society, Now More than Ever
Malm, A. (2019) · Historical Materialism · doi:10.1163/1569206x-00001610 · Cited by 68
African American Archaeology, for Now
Agbe-Davies, A. S. (2022) · Annual Review of Anthropology · doi:10.1146/annurev-anthro-041320-022153 · Cited by 21
Hauser, M. W. (2022) · Annual Review of Anthropology · doi:10.1146/annurev-anthro-101819-110141 · Cited by 8
Ibarrola, M. E. (2022) · International Journal of Historical Archaeology · doi:10.1007/s10761-021-00618-3 · Cited by 5
Looking at Landscape’s Political-Economic Fissures to Understand Social Radicals
Sayers, D. O. (2024) · International Journal of Historical Archaeology · doi:10.1007/s10761-022-00683-2
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- Authors
- Sayers, D.
- Publisher
- University Press of Florida
- Published
- 2014-11-25
- Cited by
- 46
- References
- 0
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