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ANTH 3420 Urban Archaeology OER
Archaeology is undoubtedly most famous for its exploration and discovery of “wonderful things” from the deep past in “exotic” places: Tutankhamun’s tomb! Lost Maya cities! Archaeologists are also keen sift through and ask questions of ancient garbage: What do these tools at Stonehenge suggest about Neolithic and Bronze Age social networks? These discoveries and questions are important for understanding where we came from. However, more and more archaeologists are turning their attention, their theory, and their methods to the recent past and contemporary worlds. This course explores a body of work that advances these efforts in American urban places and considers debates that make the more recent American urban world its object. The course then asks students to assess and evaluate various aspects of American urban life through exposure to a broad range of archaeological case studies.
Admins:
Week 1: Contemporary Perspectives on Traditional Topics
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Posted by Emily Fairey on August 22, 2019 at 2:24 pmPlease post your thoughts on the readings to this Forum Topic.
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“Race and Prosaic Materiality: the Archaeology of Contemporary Urban Space and the Invisible Color line,” by Paul Mullins and “Native American Historical Archaeology and the Trope of Authenticity,” Craig N. Cipolla both present themes of displacement and alienation. The two authors in their articles deal with two different groups; African Americans and Native Americans respectively. The stories of the two groups of Americans, however, draw some similarities to each other.
The article by Paul Mullins mentions Soldiers and Sailors Monument as conflicting work. On one hand, it celebrated the emancipation of slaves. On the other hand, is still portrayed them as second class citizens. If one paid attention in history class, one would also remember that emancipation wasn’t the end of the turmoil for blacks. There was, of course, the Jim Crow era, which lasted well after the Civil War. I think the monument also provides an interesting look on human perception. For some, the monument is a positive symbol, while for others, not so much. As with anything, be it painting, sculpture, or statue, people will have differing views on things.
The article by Craig N. Cipolla mentions terra nullius, which gave rise to ideas like manifest destiny. These policies created much tension between the indigenous population and the federal government. Events like the Trail of Tears are another black stain in the history of the United States of America. The author mentions the melding of Native and Christian beliefs. This process happens whenever societies meet. It is an example of how culture is fluid, being easily molded by factors sent in place the heads of society, such as religion.
“Native American Historical Archaeology and the Trope of Authenticity” by Craig Cipolla and “Race and Prosaic Materiality: The Archaeology of Contemporary Urban Space and the Invisible Colour Line” by Paul Mullins both touch on the same themes. These two pieces of writing deal with viewing how society dealt with ideas in their past and how we can change the way it is looked at in the present. For example, In Cipolla’s article he talks about how modern archaeologists have the power to change how society views Native American culture and colonialism through the data they collect and through the ways in which they collect that data. Cipolla goes on to give an example of what he means by talking about the Brotherstown archaeological sites. He talks about the collaboration between native and nonnative people in Brotherstown due to their cooperation in the archaeological process. Cipolla’s argument that a combined effort to uncover the history of a specific place is both intriguing and hopeful. The idea of two different cultures working together to uncover a common history sounds extremely productive and positive.
Mullins point about the sculpture created by Fred Wilson follows a similar idea to the article by Cipolla. Wilson used a piece of an old sculpture to make a contemporary piece of art. Mullins argues that Wilson’s work is an example of how contemporary art can be used “…to raise the question of how the colour line can be made materially visible”. The similarity between these two authors points is that as a society we can use the past to talk about the future. Cipolla wants people to come together through archaeology to explore a shared past. Mullins wants to point out how past art and history can be talked about in a present-day conversation about race in an urban setting.
“Native American Historical archeology and the trope of authenticity” by Craig Cipolla is an interesting piece that talks about the effects of misusing historical archaeological data to drive colonial narratives and how Historical Archaeological data can also work to reverse those effects. Craig’s research highlights the Brothertown Indians of Wisconsin and New York and their battle for Federal recognition. For years the Brothertown Indians were seen as separate from others in their hometown. Although they were colonized by Europeans in the 1700s, they were able to adapt to forced ideals, traditions, and religion. For example, Craig provides a lot of data on the adaption of Brothertown graves. It was a tradition that the loved ones of these Native Americans face the Northeast. Even though colonists like John Elliot tried turning them into Christians and changing their traditions, the Brothertown Indians still followed the same burial practices they used to do before the Puritan colonization. In fact, those who lived in John Elliot’s villages saw Christianity as a complement to- rather than a replacement of longstanding spiritual practices. Craig’s data also includes excavation findings and community outreach which he said improved communication and interaction between the Brothertown Indians and the rest of their town.
Conversely, “Race and Prosaic Materiality: the Archaeology of Contemporary Urban Space and the Invisible Color line” by Paul Mullins talks about the invisibility of African American History in Indianapolis Indiana starting with its 1890s Soldiers and Sailors monument along with racism in the forms the color line and spatial segregation. One thing that got my attention was when Mullins discussed the reactions of people who were against a new statue depicting slavery. He quoted an African American high school teacher who said: “this is not the 19th century and the African-American community in Indianapolis does not need another “image” in downtown Indianapolis to remind us of how downtrodden, beat down, hapless, and submissive we once may have been” (page 516). I thought this was interesting because it shows one of the many perceptions people have on their nation’s history. As I was reading this chapter, I thought a historical slavery statue depicting solely an African American was a great idea because I think everyone, not only African Americans, should be aware of African American History since it is greatly a part of American History (it is American History). Whereas the high school teacher perceived the potential new statute as a reminder of the negatives of slavery, I saw the statue as a step forward towards the historical and social recognition of African Americans, also highlighting our strength and ability to overcome grave injustices.
Urban archaeology is one aspect that helps individuals to reflect on the past. It is right to suggest that historical archaeologists can challenge various colonial narratives. According to Cipolla, this action can be carried out in that these archaeologists can present the rich data they gathered. However, often time, this data is misappropriated to benefit the powers that be. The reason is that in the past, most things were attributed to the colonial powers, and often time it still is. These studies attempt to identify various practices and places that have become “invisible” or extinct. For example, Cipolla provides a perfect example of the history of New England and Native Americans. Unfortunately, the data did not work in favor of the very thing it was meant to protect. Just like this example, most native cultures/artifacts are being discovered by archaeologists who are acting as the mouthpiece of indigenous people such as the Native Americans, who could not record their history in the past. We also find that being able to identify the connection without empirical evidence has become a challenge.
According to Mullins, this study helped to reflect the time, determine the age, and materials of the African community. It pinpoints the correlation between color line and material things. Moreover, it addressed the concerns of an artist whose goal was to amplify a cultural monument which expresses African subjugation, were due to opposition within his community, was unable to complete the project. To some degree this case outlined that some African Americans chose not to associate themselves with their historical background, all the while, they also chose to ignore the very thing they fought for so many decades before, the black aesthetic.
Moreover, I appreciate the role played by archaeologists to help preserve and identify people’s cultural artifacts. In summary, the two articles outline that the study being carried out by historical archaeologists is essential in identifying new cultures and promoting cultural heritage.In Paul Mullins’ “Race and Prosaic Materiality: The Archaeology of Contemporary Urban Space and the Invisible Color Line” and Craig N. Cipolla’s “Native American Historical Archaeology and the Trope of Authenticity” both authors shed light on some issues in regard to race culture that have been overlooked throughout history and deserve more attention in today’s society. Paul Mullins focuses on the “invisible” but real racial divide particularly in the city of Indianapolis, Indiana and uses a well known city monument, The Soldiers and Sailors Monument, to expand on his point. Cipolla focuses on the Native American group called the Brothertown Indians and the work being done in the area to uncover the group’s true history so it can be shared.
Paul Mullin’s article had some eye opening points in it that are truly important for people to acknowledge whether they live in Indianapolis or not. Something like the unshackled man part of the monument and the issues that clearly come along with it can easily be overlooked. After acknowledging the issues there is great potential for changes to be made, especially if the people walking by the monument everyday begin to stop and take a second look. This can go for any city that may be dealing with a similar problem. The discussion about Fred Wilson and the potential of having his own take on the unshackled monument. I thought this was a great idea when reading about it and it was interesting to think about the potential affect a new statue like that can have on the city especially when bringing in factors such as size and location of the artwork.
Craig Cipolla’s article is also one that brought attention to some positive work being done. More often than not there is a lot of overlooked history of groups and cultures such as those of Native American heritage. What stuck out to me is the overall effort to acknowledge the history of groups like the Brothertown Indians. It shows us that there is so much more to learn about the cultures that built these American cities along with the European groups who are more commonly known to have initially colonized in America. This has the potential to change the outlook that many people have on Native American groups and their vast histories.
I found both articles very interesting and was surprised at the conclusion of both situations. Both articles (Cipolla and Mullins) in my opinion, show the effects that colonialism has had on the people being colonized and the mechanisms that perpetuate a type of psychological conditioning that allows for an acceptance of hegemonic thoughts and the compliant actions of those who are deemed subordinate.
The Brothertown Indians were denied the right of federal recognition because according to the office of federal acknowledgement they did not display enough of the right criteria to be identified as an established community. They were displaced from their own land under the Europeans concept of “ Terra Nullius” (nobody’s land) and then incorporated many of the elements of European living into their daily lives and rituals which included the burial of loved ones in the same cemetery (although in a different section of the cemetery separate from the rest) as well as usage of European products. An already established people was removed from their land and absorbed into a culture that had no regard for their existence.
The Mullins article showed me how people can be conditioned to hegemonic thought. The community of people that retaliated against the idea of having the statue of the emancipated slave be in a public space, were people of color that did not want a reminder of that past. The part that stands out to me is in my opinion the issue of hegemony (the internalization of one’s own subordination). Can it be seen that a symbolic display such as the original monument can serve to keep the minds of the subordinate peoples in a position to disremembering the past? Why is it that a statue of an emancipated slave without shackles but a flag displaying African countries instead, can disturb an entire community of people of color?Attachments:
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Both Craig N. Cipolla’s Native American Historical Archaeology and the Trope of Authenticity and Paul R. Mullins Race and Prosaic Materiality: the Archaeology of Contemporary Urban Space and the Invisible Colour Line focuses the poor treatment of both Native Americans and African Americans through racial segregation and cultural trespassing. Both articles uses archaeological information to show how these different types of Americans have been mistreated. Cipolla’s document points several instances of the cultural clashes between the European settlers and Native Americans. An example is when European settlers would ignore reservation boundaries for their livestock, which leads to reservation gardens being destroyed.
Mullins document focuses on the racial politics in contemporary art and the color line. Examples include black figurines hidden in statues where the prominent figures are usually white figurines that have been overlooked or never noticed in public spaces. Those artworks have inspired artist Fred Wilson to create contemporary artwork involving those statues. “Admitting racialized symbolism and acknowledging white privilege challenges communities along and across colour lines, and material culture—even the mere spectre of material representations of African America like Fred Wilson’s sculpture—can foster productive conversations about the sway of race and racism.” (Mullins, Paul R. 519). The artworks possible design was to express the subjugation of Africans without hiding it from the public eye.
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