In the late 20th century, African diaspora archaeology emerged as a unique field within the broader study of historical archaeology. During this time, archaeological research was shifting its focus from more “elite” figures toward marginalized groups, and African cultural contributions were becoming more recognized in the Americas. Plantation archaeology in the southern United States initially centered the plantation owners. Eventually, archaeologists began to take interest in the enslaved populations. As the field grew, archaeologists started to look at other aspects of the African diaspora in the Americas. Now, African diaspora archaeology consists of multiple areas of study including African identity, maroon sites, and examinations of race and racism.

Colonoware Pottery

The archaeology of African identity focuses on identifying African cultural elements in the material record, looking for evidence of cultural continuity in the Americas. One important site for this research is the Newton Plantation in Barbados. The burial site revealed interments similar to those seen in West Africa. The burials and their associated grave goods suggest spiritual practices from African traditions. Another important piece of evidence of cultural continuity at African diaspora sites is Colonoware, handmade ceramics that have been found in the American South, Caribbean, and Brazil. This style of pottery shows stylistic similarities to West African pottery.

An artist’s rendition of Fort Mose.

Archaeologists also study maroon settlements where escaped enslaved people formed their own communities. There is evidence that these people often brought African traditions to their new environments. One important example of a maroon settlement is Palmares, Brazil. It was one of the largest known settlements and existed for nearly a century. Colonoware has been found at this site. The first free African settlement in what is now the U.S. was Fort Mose in Florida, also known as Gracia Real de Santa Teresa de Mose. This settlement was established by escaped enslaved people who agreed to fight for Spain. Excavations at this site have shown a blend of African and Spanish material culture.

Archaeological examinations of race and systemic racism focus on how these social mechanisms shaped material culture and lives in the African diaspora. At Cannon’s Point Plantation in Georgia, archaeologist John Otto compared artifacts from enslaved people and their white overseers to illustrate disparities in wealth and access. Archaeological research on urban sites in Charleston, South Carolina showed differences in material goods and the impact of segregation. Research in the 90s by Paul Mullins analyzed African American consumer culture in the 19th century, looking at how these people navigated racialized markets and expressed status and resistance through material culture. Much of the work in African diaspora archaeology focuses on the experiences of enslaved peoples, but as seen in Mullins’ research, this is a continuously evolving field that is growing to examine the multi-faceted experience of the African diaspora.

Sources:

Orser, C.E. The Archaeology of the African Diaspora. Annual Review of Anthropology. 27, 63-82.

https://www.artandobject.com/news/revolutionary-pottery-colonoware-undermining-british-empire

https://thefloridachannel.org/videos/florida-portrait-fort-mose-historic-state-park/