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A 2018 CHOICE OUTSTANDING ACADEMIC TITLE

New scholarship provides insights into the archaeology and cultural history of African American life from a collection of sites in the Mid-Atlantic

This groundbreaking volume explores the archaeology of African American life and cultures in the Upper Mid-Atlantic region, using sites dating from the eighteenth through the twentieth centuries. Sites in Delaware, Pennsylvania, New Jersey, and New York are all examined, highlighting the potential for historical archaeology to illuminate the often overlooked contributions and experiences of the region’s free and enslaved African American settlers.

Archaeologies of African American Life in the Upper Mid-Atlantic brings together cutting-edge scholarship from both emerging and established scholars. Analyzing the research through sophisticated theoretical lenses and employing up-to-date methodologies, the essays reveal the diverse ways in which African Americans reacted to and resisted the challenges posed by life in a borderland between the North and South through the transition from slavery to freedom. In addition to extensive archival research, contributors synthesize the material finds of archaeological work in slave quarter sites, tenant farms, communities, and graveyards.

Editors Michael J. Gall and Richard F. Veit have gathered new and nuanced perspectives on the important role free and enslaved African Americans played in the region’s cultural history. This collection provides scholars of the Mid-Atlantic and Northeast regions, African American studies, material culture studies, religious studies, slavery, the African diaspora, and historical archaeologists with a well-balanced array of rural archaeological sites that represent cultural traditions and developments among African Americans in the region. Collectively, these sites illustrate African Americans’ formation of fluid cultural and racial identities, communities, religious traditions, and modes of navigating complex cultural landscapes in the region under harsh and disenfranchising circumstances.
 

Quakers were one of the early settler colonist groups to invade northeastern North America. William Penn set out to develop a “Holy Experiment,” or utopian colony, in what is now Pennsylvania. Here, he thought, his settler colonists would live in harmony with the Indigenous Lenape and other settler colonists.

Centering on the relationship between Quaker colonists and the Lenape people, Finding Right Relations explores the contradictory position of the Quakers as both egalitarian, pacifist people, and as settler colonists. This book explores major challenges to Quaker beliefs and resulting relations with American Indians from the mid-seventeenth century to the late nineteenth century. It shows how the Quakers not only failed to prevent settler colonial violence against American Indians but also perpetuated it. It provides historical examples such as the French and Indian War, the massacre of the Conestoga Indians, and the American Indian boarding schools to explore the power of colonialism to corrupt even those colonists with a belief system rooted in social justice.

While this truth rubs against Quaker identity as pacifists and socially conscious, justice-minded people, the authors address how facing these truths provide ways forward for achieving restitution for the harms of the past. This book offers a path to truth telling that is essential to the healing process.
 

Analyzes the success of the Reformed in the middle and southern states
 
The success of the Reformed of the middle and southern states at shaping a distinctly American ideology of the relationship of religion and government was truly amazing. Unlike their New England counterparts, many of whom continued to enjoy some sort of establishment well into the nineteenth century, these Reformed entered the national experience with a backlog of experience in religious diversity and practical disestab­lishment, and even, in the South, as religious dissenters. They would have preferred a religious establishment that would have essentially recognized the validity of their understanding of Christianity. It was perhaps their own rigidity that caused them to fail in that attempt, especially in Virginia. But for such a rigid people, and they were rigid, they demonstrated a remarkable flexibility. When it became apparent that the American legal settlement would be one in which the state disen­gaged from the support of religion, the Reformed of the middle and southern states welcomed it and declared it to be the solution that would be most conducive to the spread and ultimate domination of Reformed Christianity. Unlike twentieth-century liberals, the Reformed inter­preted disestablishment as the legal and official recognition of the twin Reformation doctrines of the priesthood of all believers and the absolute and unquestioned authority of the Christian Scriptures. And, to a very large degree, it was their definition, rather than the thinking of Jefferson and Madison, that captured the imagination of the American people and became the dominant popular opinion in the land.
 
But perhaps of even greater significance, the Reformed of the middle and southern states forged an ideology that ultimately based American national prosperity on national adherence to Reformed Christianity. Under the tutelage of John Witherspoon and Samuel Stanhope Smith, the Reformed captured the Enlightenment and brought it into the ser­vice of Reformed Christianity, altering traditional Calvinism in the pro­cess. Witherspoon and Smith, declaring that the truth of the law of nations could be devised by observation and reason alone, propounded a doctrine of natural law and political science that substantially reinforced the Calvinistic doctrine of providence in an era of skepticism and en­lightenment. All history, they argued, proved beyond any reasonable doubt that those nations that adhered to the moral principles taught by Christianity had prospered and those that had taken a contrary route had fallen into ruin. The Reformed preachers of whatever denomina­tion picked up this message and proclaimed it throughout the land. The United States, if it were to prosper, was required to be a Christian nation.
 

To be Appalachian is to define oneself in terms of a place. Where we’re from plays a tremendous role in who we are, through storytelling about our homeplaces and the people who have loved them. However, what goes largely unaddressed is how this love of place can contribute to sustainability within the region, which has notoriously faced on-going environmental threats from extraction industries. The reality is that our relationship with the environment is thorny and intertwined with our identities, histories, and economic realities. The authors in the collection get down among the thorns to explore what sustainability means in Appalachia and how we can utilize the power of traditional folkways to achieve it. 

This collection of over thirty pieces explores the connections between Appalachia’s stories, traditions, and modern events and the pathway to regional sustainability. The contributors — writers and scholars — examine how our definitions of sustainability have been formed, the power of education to encourage or inhibit it, and what moves are being made toward efficacy in the future. They also offer specific actions readers can take to better understand and build sustainability where they live.

Contributors: Greg Bealer, Luc Biscan-White, David Blackmore, Aysha Bodenhamer, Ivy Brashear, Matthew Calloway, Nicole Drewitz-Crockett, Christina Fisanick, Deborah Fleming, Amanda V. Garner, Karie Gunter-Seymour, Richard Hague, Amanda E. Hayes, Lockie Hunter, Jessica M. Jones, Kristen LeFevers, Sarah Long, Meghan Moore-Hubbard, Barbara Marie Minney, Jessica Radicic, Elizabeth Emmerth Rexroad, Barbara Sabol, Larry Smith, Patrice Stank, Taylor Nasim Stone, Paul Thomas, Elizabeth Tussey, and Betsy Weems.