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Reconstructed Slave quarters at Carter’s Grove

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Presentation on theme: "Reconstructed Slave quarters at Carter’s Grove"— Presentation transcript:

1 Reconstructed Slave quarters at Carter’s Grove

2 The Life of Carter’s Grove Nostalgia mlhttp://www.cartergroveplantation.com/about.ht ml

3 Slavery at Monticello Mulberry Row today

4 Slavery at Monticello

5 For the museum to continue to these intact spaces for redundant toilets, break rooms, and storage is frankly outrageous (Chappell 199:251)

6 The Death of Carter’s Grove news.asp?sectionID=1006&articleID=652474http://www.architectmagazine.com/industry- news.asp?sectionID=1006&articleID= To see sites themselves as artifacts both about and of the making of the African Diaspora

7 African Archaeology Shephard, Politics of Archaeology in Africa 3 sorts of politics –Inadvertent: implicit colonialist, nationalist, and imperialist politics revealed in the results –Crisis in resources and illicit trade in artifacts –Overt politics In academic conflicts, esp. apartheid, WAC Through an engagement with memory and identity

8 African Archaeology Shephard, archaeology and colonialism Draws on Mary Louise Pratt: –Science and conquest –Deployment of enlightenment, specifically Linnaean, categorization of nature as a “finite totalizing order”, including indigenous and ancient people –Pratt calls this an anti-conquest, couched as discovery –Perhaps also a post-conquest: appropriation and displacement of indigenous knowledge with universal scientific knowledge

9 African Archaeology Shephard, archaeology and colonialism Knowledge and power –The ability of colonial powers and settlers to assert their conception of Africa as superior to the native African –Based in archaeology: –“The architecture at Great Zimbabwe … strikes me as the product of an infantile mind, a pre-logical mind, a mind which having discovered the way of making or doing a things goes on childishly repeating the performance regardless of incongruity” (Thompson 1931)

10 North American pyramidal and effigy mounds Early archaeologists concluded they were built by an imaginary race that preceded the savage Native Americans –Vikings, Lost Tribes of Israel The Church of Jesus Christ of the Latter Day Saints (the Mormons) believes that Jaredites came to America about 2000 B.C. building a thriving civilization that was destroyed in a great battle at Hill Cumorah. They were followed by the Lamanites and Nephites who became the Moundbuilders. The Lamanites became red-skinned to mark their sins. Warfare broke out, with the Lamanites eventually winning. Mormon people are rightful heirs to Nephite cultural dominance Moundbuilders, race and archaeology

11 African Archaeology Shephard, second colonization Non-African archaeologists still set the agenda for research Research treats rural African cultures as timeless survivals from the deep African past Illicit looting of artifacts driven by largely EuroAmerican collectors market

12 Roots Tourism

13 Saidiya Hartman, The Time of Slavery Critical of African American roots tourism –Based on the construction of a timeless Africa as unchanged since the slave trade –Staged encounters with the past, a return to place they have never been –A fantasy of origins and the simulation of intactness, despite slavery and the real histories of African America and West Africa –A mourning of the dead by taking their place Need to know how “slavery” and “Africa” are employed among in the connections between pasts, presents, and futures Look more carefully at separation vs. integration

14 Roots Tourism Osei-Tutu, Transnational construction of the Diaspora in the face of Africa itself Who has the right to represent the monuments? Ghanaians claim they do: –Rehabilitated castles into tourism destinations with thriving resource-based tourism industry attached (e.g., comparable historical and modern sites, tropical forest and water eco-tourism) African Americans felt excluded –Highlighted whitewashing and commercialization as a debasement of the site’s solemnity and origins

15 Roots Tourism African American ethnocentrism –Elide African history of castles after the slave trade –Don’t recognize themselves as outsiders, despite being called as such: Oburoni; foreigner, white person asika fo amba ntem; rich ones who came too late –Assertion of their spiritual return –Also charity: providing tourism revenue; educational gifts; African American Association of Ghana classroom storming –African Americans are looking backwards while Ghanaians are looking forward –Af Am accepting if not embodying a conception of heritage that denies the African American/Diaspora present history in favor of origins

16 Beyond Heritage Writing about fact and feeling in public archaeology: In reference to the politics of making sites in the contexts of African Diaspora communities –People without history –Race and racism –Exclusion –Poverty –Signification –Community knowledge and inter-subjective engagement and imagination


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