The Association of Black Anthropologists: A Brief History

Harrison, Ira E.

doi:10.2307/3033268

Cited by 9 publications

(3 citation statements)

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“…In December of 1975, the Association of Black Anthropologists was established as a part of the American Anthropological Association, when it was estimated that there were 150 African American anthropologists practicing in the US. In 1980 there were thirteen African Americans that had earned doctoral degrees in anthropology and only one was in archaeology (Harrison 1987). At the forefront of these low numbers is African Americans’ struggle to overcome barriers instituted and perpetuated by racism.…”

Section: Introductionmentioning

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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Section: Introductionmentioning

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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“…She urges us to develop a critical consciousness that challenges dominant discourses and power structures, and actively work towards the liberation of all people (Harrison 1997). I specifically resonate with scholars like Harrison (1987), who are members of the decolonizing generation in anthropology that found themselves of the African diaspora, within a predominantly white American professoriate (see Baber 1990;Bolles 1989;Gersgenhorn 2004;hooks 1994;Price and Price 2003;Smith 2016;Williams 2018). Decolonized anthropology urges us to partake in fieldwork with the premise of freedom and equality, moving away from the "othering" of hegemonically divergent people (Harrison 1997, 2;Tuck and Yang 2012, 2;Tuhiwai Smith 2012, 2).…”

Section: Decolonizationmentioning

confidence: 92%

“…Kulik's ethnographic study showcases that language and identity are closely entwined and when there is a shift in language, it can lead to a loss of cultural heritage and a sense of dislocation for individuals and their community (Kulik 1992). By focusing on identity through language, I come to examine colonialism and power between societies as scholars before me have done as well (Bucholtz and Trechter 2001;Harrison 1988;Twine and Warren 2000).…”

Section: Theoretical Framework Language and Identitymentioning

confidence: 99%

If I Giya Soma Dis Ting You Ga Talk It: An Exploration of the Use of Bahamian Creole and Standard English by Young Bahamians

Fernander

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This thesis examines the use of Bahamian Creole and Standard English among educated young Bahamians. It explores the divide between formal Standard English and informal Bahamian Creole within the historical context of British colonization in The Bahamas. The study analyzes the relationship between these two language variations, tracing their development from childhood influenced by family to experiences abroad for university. It discusses how previous generations were shaped by colonial attitudes that devalued Bahamian Creole and elevated Standard English, leading to the ability to code switch between the two languages.Furthermore, the thesis explores how the university experience challenges these ingrained linguistic attitudes as students strive to assert their Bahamian identity within institutions that reward Standard English. It highlights the emergence of a double identity in different linguistic situations, revealing the reliance on oppressive structures through code switching. However, the thesis suggests that this is changing and explores how students actively resist these linguistic rules, seeking freedom and alternative ways of expression. Ultimately, this ethnography sheds light on the evolving linguistic landscape of young Bahamians, examining the complex interplay between language, identity, and resistance.

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Documenting Cultures of Harassment in Archaeology: A Review and Analysis of Quantitative and Qualitative Research Studies

Voss

2021

Am. Antiq.

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This article is the first of a two-part series to analyze current research on harassment in archaeology. Harassment has shaped the discipline of archaeology since at least the late 1800s. Since the 1970s, harassment has been recognized as a significant factor impacting gender equity in archaeology. Recent qualitative and quantitative research has verified that harassment occurs at epidemic rates in archaeology. Archaeologists are primarily harassed by other archaeologists, and harassment occurs not only in field research settings but also in classrooms, laboratories, museums, office workplaces, and conferences. Although women in archaeology experience a higher frequency of harassment, both men and women report harassment at disturbingly high rates. Archaeologists of color, LGBTQIA+ archaeologists, nonbinary archaeologists, and archaeologists with disabilities are also disproportionately harassed. As reflected in the author's own career experiences, harassment creates a cognitive burden for survivors and reduces access to professional opportunities, directly impacting diversity within archaeology. Fortunately, there are evidence-based interventions and policies that can reduce harassment and support survivors. These are discussed in the second article, “Disrupting Cultures of Harassment in Archaeology.”

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The Association of Black Anthropologists: A Brief History

Cited by 9 publications

References 0 publications

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

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

If I Giya Soma Dis Ting You Ga Talk It: An Exploration of the Use of Bahamian Creole and Standard English by Young Bahamians

Documenting Cultures of Harassment in Archaeology: A Review and Analysis of Quantitative and Qualitative Research Studies

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