By Daniel O. Sayers
“Addresses key old and theoretical debates of the archaeology of the African diaspora. Theoretically complicated and methodologically rigorous, it's the first critical research 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 ways alienated humans stumbled on safe haven within the alien panorama of the nice Dismal Swamp. the following 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 concerns for all archaeologists learning diasporic communities.”—Randall H. McGuire, writer of Archaeology as Political Action
within the 250 years ahead of the Civil battle, the nice Dismal Swamp of Virginia and North Carolina was once a brutal landscape—2,000 sq. miles of undeveloped and unforgiving wetlands, peat bathrooms, 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 exact sector, Daniel Sayers exposes and unravels the advanced social and financial structures constructed through those defiant groups that thrived at the outer edge. He develops an analytical framework in response to 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 resources for A Desolate Place for a Defiant People: The Archaeology of Maroons, Indigenous Americans, and Enslaved Laborers in the Great Dismal Swamp
18 | A Desolate Place for a Defiant People burn or meteorite impact or from any of a host of hydrological and geological causes (Levy 2000: 34–37; Lichtler and Walker 1979: 154; see also Whitehead and Oaks 1979: 38–39). 8 miles wide east–west (Levy 2000: 33). Even the naming of the lake is debated, with a recent commentator suggesting that it was unknown to colonials prior to circa 1750, though some traditions maintain that it was named for William Drummond, who, prior to being colonial governor of North Carolina and hanged for taking part in Bacon’s Rebellion, stumbled into it when hunting in the swamp in the 1660s (Brown 1967: 21; Levy 2000: 33).
They exist and emanate from individuals and social groups of all kinds. We can thus see how human beings as socially active, creative, transformational, and perceiving/perceptive beings in the world constitute that world—human beings did not create the rocks and trees of the world, but they would not be apprehended as rocks and trees (by whatever name in whichever language), as such, without humans being-as-they-must in the world. Humans and the material world are in Marx’s view unalterably and inextricably related to one another in all of human history.
Creativity and the Sociality of Labor Human beings by nature exist as part of the natural material world and at the same time as ensembles of beings who engage in social relations: human beings dialectically exist within and persist in the world through their social relations (Marcuse 2007; Marx 1988: 35–140). Each being is an individual, though the nature of this individuality is, like alienation and everything else, transformed through historical process and happening. Each individual is delineated and socially experienced by others as such through bodily (or corporeal) separation, instinct, the ability to perceive, the means of communicating (for example, language), and physical power and capacity.
A Desolate Place for a Defiant People: The Archaeology of Maroons, Indigenous Americans, and Enslaved Laborers in the Great Dismal Swamp by Daniel O. Sayers