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A radical assessment of the racial motives underlying the conception of photography and cinema

Conventional histories have long traced the origins of photography and cinema to the goal of reproducing the visible world. Black Light offers a radical counter to this understanding. Investigating the optical, cosmological, and racial thought that surrounded their conception, Christophe Wall-Romana argues that these media developed out of a desire to visualize what cannot be seen.

Taking as its starting point the concurrent invention of the telescope and industrialization of the transatlantic slave trade, Black Light shows how photography and cinema are entangled with two key preoccupations of the Enlightenment: visualizing the mysteries of the cosmos and managing Blackness. Wall-Romana uses literary and technological sources to demonstrate how racial and astronomical thinking interwove throughout the long development of our modern visual media. Retracing the impulses behind nonmimetic photoimaging and dynamic modeling, he exposes the racial underpinnings of research on photosensitive compounds such as silver nitrate and the racist lenses applied in post-Copernican cosmology.

Black Light charts the pivotal period from the seventeenth through the nineteenth century when Europeans were reckoning with “multiple worlds” and natural philosophy was giving way to “mechanical objectivity.” Wall-Romana shows how engagement with the nature of light was always entangled with racist discourses on Blackness—especially after the 1801 discovery of the invisible spectrum and its paradox of “black light.” Deprovincializing media archaeology, this book presents a groundbreaking historical framework with which to reenvision our dominant modes of seeing and understanding the world.

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How religious institutions used landscapes and architecture to express their religious and social ideologies

The Archaeology of Protestant Landscapes focuses on three religious institutions in the US South in the eighteenth and nineteenth centuries: St. Paul’s Parish Church in coastal South Carolina, St. Luke’s Episcopal Church in central Alabama, and Cane Hill College in Northwest Arkansas. Drawing from archaeological surveys and excavations, artifact analysis, archival research, geophysical testing, and architectural information on religious structures, Kimberly Pyszka offers case studies of these institutions, which were located in developing communities that varied socially, politically, and economically.

Pyszka uses these case studies to demonstrate that select religious institutions used and modified natural landscape features to create cultural landscapes to express their ideology, identity, goals, and social, religious, and political power. She notes that where those structures were constructed, how they sat on the landscape, their architectural style, and their overall visual appearance were well-considered decisions made by religious leaders to benefit their organizations, communities, and, sometimes, themselves.

Pyszka also uses these case studies to highlight the social roles that religious organizations played in the development of communities. She points to landscape decisions—specifically to how the architectural design of religious structures was used, intentionally or not, to unite people, often those of differing religious backgrounds—as contributing to the creation of a common identity among people living in new and still-growing settlements, aiding in community development. This book contributes to the growing body of work within historical archaeology on churches, churchyards, and cemeteries and to the increasing awareness among archaeologists of how these sites contribute to questions of identity, consumerism, trade, and colonialism.