Dealing with “Race” in African American Archaeology

Agbe-Davies, Anna S.

doi:10.1111/an.1998.39.5.14

Cited by 8 publications

(5 citation statements)

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“…We recognize that heritage work and the labor of transforming practice is not always valued by institutions and their gatekeepers; and that too often the burden of this work falls on women and non-white scholars (see Agbe-Davies 1998;Ahmed 2012Ahmed , 2017Lugones and Spelman 1983). We acknowledge that such work requires personal and emotional investment beyond intellectual labor.…”

Section: Origins and Aims Of The Volumementioning

confidence: 99%

1Introduction: Toward an Engaged Feminist Heritage Praxis

Fryer

Raczek

2020

Archaeological Papers of the American

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We advocate a feminist approach to archaeological heritage work in order to transform heritage practice and the production of archaeological knowledge. We use an engaged feminist standpoint and situate intersubjectivity and intersectionality as critical components of this practice. An engaged feminist approach to heritage work allows the discipline to consider women's, men's, and gender non-conforming persons' positions in the field, to reveal their contributions, to develop critical pedagogical approaches, and to rethink forms of representation. Throughout, we emphasize the intellectual labor of women of color, queer and gender non-conforming persons, and early white feminists in archaeology. [feminism, engaged research, heritage praxis, intersubjectivity, intersectionality]

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Section: Origins and Aims Of The Volumementioning

confidence: 99%

1Introduction: Toward an Engaged Feminist Heritage Praxis

Fryer

Raczek

2020

Archaeological Papers of the American

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“…Taking out the obvious misogynoir, Battle-Baptiste's statements were not radical. African American archaeologists have been saying the same thing for the last thirty years-that there needs to be a radical reconfiguring of the discipline (Agbe- Davies 1998Davies , 2002Davies , 2003Davies , 2017Agbe-Davies and Martin 2013;Battle-Baptiste 2011;Carey 2019;Deetz and Jones 2006;Dunnavant et al 2020;Epperson 2004;Flewellen 2017;Franklin 1997aFranklin , 1997bFranklin and McKee 2004;LaRoche and Blakey 1997;Mack and Blakey 2004;Singleton 1997;Weik 2012;White and Draycott 2020). It is more than a call to simply be self-reflexive (Franklin 2001).…”

Section: Archaeology In the Time Of Black Lives Mattermentioning

confidence: 99%

Chapter 3 Our Only Sin Was Being Black: Reflecting on Maria Franklin (1997) in the Time of Black Lives Matter in Archaeology

Jones¹,

Carey²

2023

Archaeological Papers of the American

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It has been over 25 years since Maria Franklin (1997b) asked, “Why are there so few black American archaeologists?” While low numbers can still be attributed to Black Americans choosing to pursue more lucrative careers, we must also understand that barriers instituted and perpetuated by racism also play a major factor. Through highlighting the experiences of archaeologists from John Wesley Gilbert (1863–1923) to contemporary professionals, the legacy of racism and discriminatory treatment of Black archaeologists assists in answering Franklin's question. Though numbers have increased since the creation of the Society of Black Archaeologists in 2011, the retention of Black graduate students and professionals in the field is still a challenge. Revisiting this question in the time of Black Lives Matter in Archaeology may provide some clarity.

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“…4 Dyer's work is part of the broader emergence of critical whiteness studies in the 1990s. See, for example, Roediger (1991), Morrison (1992), Harris (1993), Allen (1994), Frankenberg (1993), Painter (2010. 5 Veit (1997, 115-16) notes that Dickeson may have forged particular artefacts and embellished descriptions of sites and burials that reinforced myths about an ancient race of mound builders.…”

Section: Notesmentioning

confidence: 99%

Archaeologies of whiteness

Reilly¹

2022

Arch. Dial.

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In the midst of ardent calls for decolonizing and building a more anti-racist archaeology, whiteness has gone largely unacknowledged in the history of disciplinary thought and practice. As a point of departure, this article asks: why are there so many White archaeologists? In addressing this question, I suggest that the development of early archaeological method and thought was deeply affected by White supremacy. In presenting the two case studies of Montroville Dickson and Flinders Petrie, I suggest that a radical new history of archaeology is needed if we are to build a more equitable, anti-racist field in the future. Central to this process to recognizing the role that whiteness has played and continues to play in archaeological practice and pedagogy.

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Dealing with “Race” in African American Archaeology

Cited by 8 publications

References 0 publications

1Introduction: Toward an Engaged Feminist Heritage Praxis

1Introduction: Toward an Engaged Feminist Heritage Praxis

Chapter 3 Our Only Sin Was Being Black: Reflecting on Maria Franklin (1997) in the Time of Black Lives Matter in Archaeology

Archaeologies of whiteness

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