This thesis examines the question of what it means to think about a text as Atlantic literature. I consider two novels, Melville's Moby-Dick and Pynchon's Mason & Dixon, in their relation to the Atlantic cycle of capital accumulation. I borrow this term from Ian Baucom, who, drawing on the work of Giovanni Arrighi, argues that the period extending from the late eighteenth century to the late twentieth century represents a definite epoch of historical capitalism: an Atlantic cycle of capital accumulation. To think about these texts as Atlantic literature, then, is to think about how they reproduce the logic of or understand themselves in relation to this Atlantic cycle, the dynamic engine of a circum-Atlantic world. I turn to two key theorists whose work I feel is best suited to each novel. Moby-Dick is primarily focused on capitalist production as represented by the whaling industry,and thus I employ Georg Lukács—particularly his model of realism and its emphasis on revealing the nature of production of a given social field—for my reading of that novel. Mason & Dixon, however, is less directly concerned with production and instead centers its narrative on the consumption of Atlantic commodities, which invites a reading that draws on Walter Benjamin, whose work focuses (primarily) on this stage of capitalist production. In my reading of Moby-Dick, I argue that the novel approaches the requirements of Lukácsian realism, but fails to meet them because of its compositionally eclectic nature. Because Moby-Dick is inherently contradictory, it does not contain what Lukács calls the moving center (the force that orients and directs the "totality of objects" of a given social field, in this case, capital)—or at least not conventionally. Instead, the moving center is displaced and reproduced figuratively in Ahab's monomaniacal hunt for the white whale, leaving the empty shell of its rhetoric on Starbuck: Atlantic capitalism as contradiction. This, I argue, is not Lukácsian realism per se, but what I term a "realism of crisis," as the text encounters its own moving center (capital) in a moment of crisis and subsequently displaces it (to Ahab). Mason & Dixon, however, traces the Atlantic cycle across space and, importantly,through a time that does not simply pass, but accumulates. We see this in the novel's ghostliness, in how it represents commodities, and in the Benjaminian constellation of the late eighteenth and late twentieth centuries—the "bookends" of the Atlantic cycle. Through adopting a Benjaminian philosophy of history, the text reveals how the Atlantic cycle is composed not of discrete and isolated past moments moving through the empty, homogeneous time of capitalist modernity, but rather of nonsynchronously contemporaneous moments accumulating in the wake of a singular historical catastrophe. That catastrophe, Pynchon's "the Day," is analogous to the Atlantic cycle of accumulation. Both novels encounter the logic of capitalist accumulation and respond in turn with an alternative form of accumulation. In Moby-Dick, we see a trend of literary accumulation (the "nonrealist" element) that seeks to counteract the brutalizing reality of the logic of capitalist accumulation (uncovered by he "realist" element). And in Mason & Dixon, we see an accumulative (Benjaminian) philosophy of history that seeks to counteract the empty time of capitalist modernity, and articulates itself as a politics of melancholy.
. Although deaf from a very early age, he qualified as an engineer and in the First World War served with the fishing fleet. In 1918 he sailed for Baffin Island in the auxiliary schooner Erme for the Sabellum Trading Company, which was quite the most irresponsible of the various concerns trading between the end of whaling and the entry to the farther north of the Hudson's Bay Company. . Pitchforth traded through the winter of 1920-1921 and, unusually for a trader, made a number of sledge journeys, naming one fiord after himself. He was removed by Vera in 1921, but in 1922 the vessel was crushed by ice and, more disastrously, James Mutch retired. He had been the only man who really knew the trade, and in 1922 the Eskimo agents were not supplied with goods and their furs were not collected. Furthermore, the agent at Kivitoo went mad and had two people killed before being killed himself. And it was at Kivitoo that Pitchforth was settled by Sabellum's new vessel, Rosie, in 1923. . But, as Pitchforth wrote that summer, Kivitoo was a poor place for trade, and he was moving back to Cape Henry Kater. . By this time Pitchforth was not only deaf but suffering from snow-blindness, though, according to impartial witnesses, otherwise fit and competent for his work. But when the Canadian government offered to have him removed by their ship in 1925, the London manager of Sabellum said Pitchforth was "endeavouring to magnify some hardship he has voluntarily undertaken". At that point they might have expected Rosie to remove Pitchforth, but she met heavy ice in 1925, Pearson fell ill, and he landed stores for Pitchforth 480 km to the south, together with the unfortunate Nauyapik, who was also ill. Sabellum was virtually without any revenue for that year, and the London manager was reduced to assuring Pitchforth's brother that supplies had been left at an alternative point on the coast and that Pitchforth would have moved there, although he had no way of knowing what had been done and no way of getting there in any case. The manager did arrange for the Hudson's Bay Company ship to collect Pitchforth and his furs from Kivitoo in 1927, but the plans fell through, and Pitchforth was at Kater anyway. . On Christmas Day 1926 he wrote in his diary: "Sky a bit clearer to the Southward, a beautiful ruddy flash tinted the ice and snow most beautifully. Not in the least like Xmas to myself and I feel so ill as to be nearly helpless." A few weeks later a traveller noted snow drifted over his doorway, and in due course the Mounted Police investigated and took his body to Pond Inlet for burial. Astonishingly, Pitchforth's death made the headlines when a ship reached Pond Inlet in the following summer: "World's Loneliest Man", and "Alone in the Arctic; Fate of a Gallant Englishman; Deserted and Starved in a Far Northern Island; Hector Pitchforth in War and Peace." Meanwhile Sabellum refused to pay Pitchforth's wages to his heirs until they gave up his diary, which it was hoped would tell where his furs were stored. It did not, and Sabellum collapsed. In fact the publicity was so unfavourable that this was the end of almost all the small trading concerns of that period. Pitchforth might have revived Sabellum had he lived, but in dying he destroyed it and changed the pattern of arctic trade for a generation.
In: The journal of the Royal Anthropological Institute, Band 6, Heft 2
ISSN: 1467-9655
ArchaeologyBassie‐Sweet, Karen, At the edge of the world: caves and Late Classic Maya world viewBlanton, Richard E. et al., Ancient Oaxaca: the Monte Albán stateBrown, A.G. Alluvial geoarchaeology: floodplain archaeology and environmental changeClassen, Cheryl, ShellsGimbutas, Marija. The living goddessesKROEBER, ALFRED L. & DONALD COLLIER. The archaeology and pottery of Nazca, Peru: Alfred L. Kroeber's 1926 expeditionGenderArchetti, Eduardo P. Masculinities: football, polo and the tango in ArgentinaBray, Francesca. Technology and gender: fabrics of power in Late Imperial ChinaDoniger, Wendy. Splitting the difference: gender and myth in ancient Greece and India.Hodes, Martha. White women, black men: illicit sex in the nineteenth‐century south.Huber, Mary Taylor & Nancy C. Lutkehaus (eds). Gendered missions: women and men in missionary discourse and practiceRobertson, Jennifer. Takarazuka: sexual politics and popular culture in modern Japan.Stürzenhofecker, Gabriele. Times enmeshed: gender, space, and history among the Duna of Papua New GuineaTrumbach, Randolph. Sex and the gender revolution: 1, Homosexuality and the third gender in Enlightenment LondonWilkinson‐Weber, Clare M. Embroidering lives: women's work and skill in the Lucknow embroidery industryGeneralBley, Daniel & Gilles Boëtsch. L'anthropologie démographiqueBlunt, Peter & D. Michael Warren. Indigenous organizations and developmentCarstairs‐Mccarthy, Andrew. The origins of complex language: an inquiry into the evolutionary beginnings of sentences, syllables, and truthCastells, Manuel. The information age: economy, society and culture, Volume I: The rise of the network society.; Volume II: The power of identity; Volume III: End of MillenniumClammer, John. Contemporary urban Japan: a sociology of consumptionCrump, Thomas. Solar eclipseElster, Jon. Alchemies of the mind: rationality and the emotions.Harper, Donald. Early Chinese medical literature: the Mawangdui medical manuscriptsHunt, Robert C. & Antonio Gilman (eds). Property in economic contextJulien, Marie‐Pierre & Jean‐Pierre Warnier (eds). Approches de la culture matérielle: corps à corps avec l'objetKlein, Richard G. The human career: human biological and cultural originsMacclancy, Jeremy (ed.). Contesting art: art, politics and identity in the modern worldNersessian, V.N. (compiler). A bibliography of articles on Armenian studies in Western journals 1869–1995.NüRnberger, Marianne. Dance is the language of the gods: the Chitrasena School and the traditional roots of Sri Lankan stage danceP´cs, Éva. Between the living and the dead: a perspective on witches and seers in the Early Modern AgePrice, Catherine. The Oglala people 1841– 1879: a political historyTiyavanich, Kamala. Forest recollections: wandering monks in twentieth‐century ThailandVan Gelder, Geert Jan. Of dishes and discourses: classical Arabic literary representations of foodWarnier, Jean‐Pierre. Construire la culture matérielle: l'homme qui pensait avec les doigtsWhite Bull, Joseph. Lakota warriorPolitical AnthropologyBerdahl, Daphne. Where the world ended: re‐unification and identity in the German borderlandMartinez Saldana, Tomas & Jacinta Palerm Viqueira (eds). Antologia sobre pequeño riegoMeyer, Birgit & Peter Geschiere (eds). Globalization and identity: dialectics of flow and closureMiles, William F.S. Bridging mental boundaries in a postcolonial microcosm: identity and development in VanuatuMuller, Jean‐Claude. Jeux de miroirs: structures politiques du haut plateau nigérianRedmond, Elsa M. (ed.) Chiefdoms and chieftaincy in the AmericasSørensen, Birgitte Refslund. Relocated lives: displacement and resettlement within the Mahaweli Project, Sri LankaVan Der Veer, Peter & Hartmut Lehmann (eds). Nation and religion: perspectives on Europe and Asia.Wolf, Eric R. Envisioning power: ideologies of dominance and crisisSocial AnthropologyBarnes, R.H. Sea hunters of Indonesia: fishers and weavers of LamaleraBierwert, Crisca. Brushed by cedar, living by the river: Coast Salish figures of powerCarter, Donald Martin. States of grace: Senegalese in Italy and the new European immigrationCollard, Chantal. Une famille, un village, une nation: la parenté dans Charlevoix 1900–1960Freeman, Milton M.R. et al. Inuit, whaling, and sustainabilityGodelier, Maurice & Michel Panoff (eds). La production du corps: approches anthropologiques et historiquesGodelier, Maurice & Michel Panoff (eds). Le corps humain: supplicié, possédé, cannibaliséHansen, Karen Tranberg. Keeping house in LusakaHansen, Thomas Blom. The saffron wave: democracy and Hindu nationalism in modern IndiaLewis, Ioan M. Arguments with ethnography: comparative approaches to history, politics and religionNicolaisen, Johannes & Ida Nicolaisen. The pastoral Tuareg: ecology, culture and societyScheper‐Hughes, Nancy & Carolyn Sargent (eds). Small wars: the cultural politics of childhoodSimpson, Bob. Changing families: an ethnographic approach to divorce and separationTelban, Borut. Dancing through time: a Sepik cosmology
Francis Joseph Fitzgerald, veteran of 14 years' northern service with the North-West (later the Royal North-West) Mounted Police, and commander of the famous "Lost Patrol" of 1911, was born in Halifax on April 12th, 1869. In November 1888 he enlisted in the N.W.M.P. Except for a year's service in the Boer War as a sergeant with the Canadian Mounted Rifles, he spent the rest of his life with the Mounted Police, eventually rising to the rank of inspector. He served in the Yukon during the gold rush and was a member of the expedition of 1897-1898 that blazed an overland trail to the Yukon from Edmonton via Fort St. John, B.C., a journey that put Fitzgerald at the forefront of the force's most experienced men in northern patrolling. In 1903 Fitzgerald, then a sergeant, was picked as second-in-command of the government expedition sent to the Western Arctic to demonstrate Canadian sovereignty and halt the alleged mistreatment of the Inuit there by American whaling crews wintering at Herschel Island. . After several years in the North, Fitzgerald took an Inuit wife, Unalina, "after the fashion of the country." He wished to marry her, but his superior refused permission. Their daughter, Annie, crippled as a child, died in her teens at the mission school at Hay River. What brought Fitzgerald to the attention of the world was an episode arising out of his service in the Western Arctic. Beginning in 1904, a mid-winter patrol was sent from Dawson to Fort McPherson and return, a distance of about 800 km each way over a variety of routes long used by the Kutchin Indians, to carry mail and show the flag in the region. It was no light duty; the trail followed a complex of rivers and creeks and went over some mountainous terrain. There was little game in the mountains, and in the flat, wide treeless valleys, deeply covered in snow, it was easy for a novice to turn up a wrong creek; thus the patrol always took along an Indian guide. In 1905 Fitzgerald was a member of the patrol on the Dawson-Fort McPherson leg, but he had never been over the route the other way. . From the beginning the weather was bad. The snow was unusually heavy, making trail breaking difficult. Within a week the men were lost and found the trail only because they fell in with some Kutchin families, who set them right. Fitzgerald could have hired one of the Kutchin men as a guide, but did not - perhaps he did not want to admit he needed one. By January 2nd they had gone a third of the way and eaten nearly half their food. Then the weather got even worse; between the 3rd and the 9th of January the temperature averaged -46C, in strong wind. On the 12th they realized they were badly lost; Carter, the guide, could not find the landmarks. They had nine days' food left, and with luck could have made it to Dawson, fallen in with some Indians, or gone back to Fort McPherson. But Fitzgerald would not admit defeat and spent seven more days looking for the trail. It was not until January 18th, with their food almost gone, that they started back to McPherson. The weather continued foul. Snowstorms had covered their tracks, and on January 23rd the thermometer touched -53C on a windy day. By February 1st they had killed and eaten 8 of their 15 dogs. The last entry in Fitzgerald's diary was dated February 5th; on that day they were 115 km from Fort McPherson, but they had only five dogs left and were making only a few miles a day. The four men struggled on for another week. Between February 12th and 18th, 1911, all four died, three of starvation and one of suicide. On Fitzgerald's body was his will, scratched on paper with a piece of charcoal; it read: "All money in dispatch bag and bank, clothes, etc., I leave to my dearly beloved mother, Mrs. John Fitzgerald, Halifax. God bless all." . Fitzgerald succumbed to misfortune and bad judgement - a fatal combination in the North.
. Jenness quickly found his curiosity about anthropology blossoming into a vocation. In 1911 he was appointed Oxford Scholar to Papua, New Guinea, where he spent twelve months studying the Northern Entrecasteaux. Upon his return to New Zealand, he was asked to join the Canadian Arctic Expedition, an ambitious government-funded scientific enterprise under the direction of the well-known arctic explorers Vilhjalmur Stefansson and R.M. Anderson. In June, 1913, Jenness found himself aboard the refitted whaling vessel Karluk steaming northward to the Bering Strait and beyond to the Beaufort Sea. . In the autumn of 1913, the small vessel became locked in the sea ice off the northern coast of Alaska. Unable to free itself, the ship drifted helplessly westward towards the Siberian Sea, where it was finally crushed in the ice off Wrangel Island. Eight men perished in their bid to reach the mainland. By a stroke of fortune, Jenness was not aboard the Karluk when she drifted off; he, Stefansson, and several others had left the ship earlier on a routine hunting trip. Abandoning the hopeless task of searching for the Karluk, which was lost to sight when they returned, the hunting party headed for Barrow, Alaska to rendezvous with the remaining two vessels of the expedition, the Alaska and the Mary Sachs. Jenness spent his first winter at Harrison Bay, Alaska, where he learned to speak Inuktitut, gathered information about Western Eskimo customs and folklore, and experienced at first-hand the precarious existence of the northern hunter. In the spring of 1914, he set out along the coast to the expedition's base camp at Bernard Harbour in the Coronation Gulf region. Here he engaged in one of the most important goals of the Canadian Arctic Expedition-the study of the Copper Eskimos of Victoria Island, a people first brought to the attention of the "civilized world" by Stefansson only four years earlier. When Jenness arrived in the Coronation Gulf region, only a handful of Europeans had visited the land of the Copper Eskimo. Merchants had only just begun to ply their trade in the area, and the missionaries and Northwest Mounted Police were yet to arrive. As a consequence, the Copper Eskimo remained largely unaffected by contact with the outside world. Jenness, therefore, was charged with recording a virtually pristine aboriginal way of life that would change radically within a generation. Jenness spent two years with these Central Eskimo people, living for one year as the adopted son of the hunter Ikpukhuak and his shaman wife Higalik. During that time he hunted and traveled with his "family", sharing both their festivities and their famine. The monographs and publications that resulted from this field work have been recognized by scholars as "the most comprehensive description of a single Eskimo tribe ever written." . During his tenure with the National Museum, Jenness published two seminal articles on northern archaeology. The first paper identified a new prehistoric culture in the eastern Arctic - the Dorset Culture - which Jenness believed to have preceded the Thule Culture (the ancestors of the contemporary Inuit) by a millenium or more. The second paper hypothesized the Old Bering Sea Culture of the Bering Strait area, a complex which Jenness believed not only preceded the Thule Culture in the western Arctic but which was ancestral to it. Considered radical at the time of their publication, these theories are now widely accepted, having been vindicated by carbon-14 dating and subsequent field research. Jeness's interest in the Arctic never waned. As late as 1968 he was still articulating his concern for the Inuit struggle to survive. Among his last works was a series of five volumes published by The Arctic Institute of North America that reviewed government policies toward the Inuit of Alaska, Canada, and Greenland. .
A navigator's diary / Pero Lopes de Sousa -- On "Brazilian savages" / Jean de Léry -- Channeling the Carioca River / Municipal Chamber -- The Cachaça revolt / Salvador Correia de Sá e Benevides and others -- French corsairs attack / René Duguay-Trouin and Jonas Finck -- Mapping the city's defenses / João Massé -- The wages of indigenous labor / Municipal Chamber -- The viceregal period, 1763-1808 -- The customary rights of market women / Quitandeiras of Rio de Janeiro and Carlos Júlio -- Valongo, a notorious slave market / Bráz Hermenegildo do Amaral and Jean-Baptiste Debret -- Fire and reconstruction of an asylum for women / João Francisco Muzzi -- Whaling in Guanabara Bay / Leandro Joaquim -- Lettered men under investigation / Conde de Resende and José Bernardo da Silveira Frade -- Cultivating cinnamon in late colonial Rio / Bernardino António Gomes -- The transfer of the Portuguese court (1808-1820s) -- Eagerly awaiting the royal family / Padre Perereca -- "Infectious disorders" of the port / W. Sidney Smith -- The Passeio Público / John Luccock -- The independence era, 1820s-1830s -- The Feast of the Holy Spirit / Henry Chamberlain and G. Hunt -- The emperor dissolves the Constitutional Assembly / Henry Chamberlain and Dom Pedro I -- Views of the palace square / Jean-Baptiste Debret -- The night of the bottle-whippings / O Republico -- Mapping the capital of imperial Brazil / E. de la Michellerie -- The slave dance called Candomblé / Eusébio de Queiroz -- A neutral municipality, 1834-1889 -- From the dungeon to the house of correction / Eusébio de Queiroz -- Photography arrives in Rio / Louis Compte and Jornal do Commercio -- Transient laborers of the fazenda Santa Cruz / Paulo Barboza da Silva -- Recollections of nineteenth-century women / Adèle Toussaint-Samson -- Workers, for sale or rent / Diário do Rio de Janeiro -- Maria Angola denounces illegal enslavement / Maria Angola and Miguel Paes Pimenta -- The capoeira gangs of Rio / João Jacintho de Mello -- French-language classifieds / Courrier du Brésil -- Public entertainment in imperial Rio / Joaquim Manoel de Macedo -- Sex trafficking in the imperial capital / 759 Citizens -- Visualizing "a carioca" / Pedro Américo de Figueiredo e Melo -- A city celebrates slave emancipation / A. Luiz Ferreira and Machado de Assis -- The Federal District, 1889-1930 -- Making the Federal District / Constituent Assembly -- The legendary festival of Our Lady of Penha / Alexandre José de Mello Moraes Filho -- The animal game / Francisco José Viveiros de Castro -- An allegation of infanticide / Margarida Rosa da Assumpção and others -- The Hotel Avenida / Brasil-Moderno -- Rio's kiosks / Augusto Malta -- The cult of nostalgia / João do Norte -- Anarchists under arrest / Corpo de Investigação e Segurança Pública do Distrito Federal -- Demolition of the Morro do Castelo / Carlos Sampaio -- Exhuming Estácio de Sá / Various notables -- The Federal District, 1930-1960 -- Gaúchos take the obelisk / Anonymous -- "Flying down to Rio" / Louis Brock -- Bertha Lutz Goes to Congress / Bertha Lutz -- The Fount of the Queen / Armando Magalhães Corrêa -- A writer's Brazilian diary / Stefan Zweig -- Rio and World War II / U.S. War Department and Walt Disney Studios -- A fond farewell to Praça Onze / Herivelto Martins -- Avenida Presidente Vargas / Hélio Alves de Brito -- Introducing the "Civilized Indian" / João José Macedo, Cândido Mariano da Silva Rondon -- Madame Sat? : a grifter in Lapa / João Francisco dos Santos and others -- A city's crushing defeat at the World Cup / Jornal do Brasil and Correio da Manh? -- Carmen Miranda shines in "Ca Room Pa Pa" / MGM Studios -- "Soldiers of fire" / Getúlio Vargas -- Censoring Rio / 40 Graus, Ralph Benedicto Zumbano -- The diplomacy of samba / Jornal do Brasil -- The city and state of Guanabara, 1960-1975 -- The ephemeral state of Guanabara / Federal Congress -- Recreation in the Parque do Flamengo / Ethel Bauzer de Medeiros and others -- This house is yours! / Carlos Lacerda -- An act of student protest / Correio da Manhã, staff photographer -- After the fusion, 1975-1980s -- Dancin' days / Nelson Motta with Ruban Sabino -- Burger wars of 1979 / Jornal do Brasil -- Barra da Tijuca, boomtown (but not for all) / Israel Klabin, Angela Coronel and Heloisa Perez -- State terror in the early 1980s / James J. Blystone and Joaquim de Lima Barreto -- The consumer spectacle of BarraShopping / Cora Rónai -- A weekend at Maracan? / João Baptista Figueiredo -- The Spider Woman kisses Rio / Tânia Brandão -- Rallying for direct elections / Ricardo Kotscho -- A summer up in smoke / Chacal -- Contemporary Rio, 1990s-2015 -- Female planet / Claudia Ferreira -- From favela to Bairro / Fernando Cavalieri -- Adeus 2-2-6! / Paulo Mussoi -- In praise of a modernist monument / Gilberto Gil -- Venerating Escrava Anastácia / Kelly E. Hayes -- Campaigning for a "Rio without homophobia" / Rio de Janeiro State Secretariat for Human Rights -- The last night at help / Flávia Lima -- (Re)Constructing Black consciousness / Benedito Sérgio and Ailton Benedito de Sousa -- A quilombo in Lagoa / Marcelo Fernandes -- An oral history of Brazilian jiu-jitsu / Ben Penglase and Rolker Gracie -- Whatever your fantasia, always use a condom / Ministry of Health -- "Pacification" / Adam Isacson and Observatório de Favelas -- An open lettter from a massacre survivor / Wagner dos Santos -- Reading and writing the suburbs / Biblioteca Parque de Manguinhos, Samuel M. Silva and Alex Araujo -- A century of change at the port / Halley Pacheco de Oliveira and unknown photographer(s)
Introduction.Lapita and Western Pacific Settlement: Progress, prospects and persistent problems /Stuart Bedford and Christophe Sand --Lapita Origins.The Origins of Early Lapita Culture: The testimony of historical linguistics /Andrew Pawley --Small islands in the big picture: the formative period of Lapita in the Bismarck Archipelago /Jim Specht --Lapita Dispersal and Archaeological Signatures.Lapita all over: Land-use on the Willaumez Peninsula, Papua New Guinea /Jim Specht and Robin Torrence --Lapita Writ Small? Revisiting the Austronesian Colonisation of the Papuan South Coast /Glenn Summerhayes and Jim Allen --Leap-frogging or Limping? Recent evidence from the Lapita Littoral Fringe, New Georgia, Solomon Islands /Matthew Felgate --Sample Size and the Reef/Santa Cruz Lapita Sequence /Peter Sheppard and Roger C. Green --Makué (Aore Island, Santo, Vanuatu): A new Lapita site in the ambit of New Britain obsidian distribution /Jean-Christophe Galipaud and Mary Clare Swete Kelly --Echoes from a distance: Research into the Lapita occupation of the Rove Peninsula, Southwest Viti Levu, Fiji /Patrick Nunn --Paleoenvironment of Lapita sites on Fanga 'Uta Lagoon, Tongatapu, Kingdom of Tonga /William R. Dickinson --In Search of Lapita and Polynesian Plainware Settlements in Vava'u, Kingdom of Tonga /David V. Burley --Can We Dig It? Archaeology of Ancestral Polynesian Society in Tonga: A first look from Falevai /Sean P. Connaughton --Lapita Ceramics.The implements of Lapita ceramic stamped ornamentation /Wallace Ambrose --The excavation, conservation and reconstruction of Lapita burial pots from the Teouma site, Efate, Central Vanuatu /Stuart Bedford [and others] --Detailed analysis of Lapita Face Motifs: Case studies from the Reef/Santa Cruz sites and New Caledonia Lapita Site 13A /Scarlett Chiu --Looking at the big motifs: A typology of the central band decorations of the Lapita ceramic tradition of New Caledonia (Southern Melanesia) and preliminary regional comparisons /Christophe Sand --Specialisation, standardisation and Lapita ceramics /Geoffrey Clark.
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This dissertation examines how racial ideologies have historically been entangled with discourses on citizenship and gender difference in the United States. In looking at the case study of the 18th- and 19th-century African American community on Nantucket, I ask how these ideologies of difference and inequality were experienced, reinterpreted, and defied by women and men in the past. Whereas New England has maintained a liberal and moralistic regional narrative since the early-19th century, this dissertation builds on scholarship which has increasingly complicated this narrative, documenting the historically entrenched racial divides in the region. Historic African American community philosophies and social ideals are investigated through newspapers, pamphlets, and other records of the time. To address the household and individual scale, an archaeological investigation was undertaken at the homestead of a prominent 19th-century black family on the island of Nantucket, Massachusetts. The Seneca Boston-Florence Higginbotham House was home to a prominent late-18th- and 19th-century African American-Native American family on the island. The materiality of the Boston home -- the artifacts, architecture, and landscape features -- are the basis for making interpretations of the lives of the individuals that once lived there. African diaspora theory, black feminist thought, and theories of performativity form the basis for the interpretive framework of this dissertation. The process of community formation and mobilization is considered with regard both for the uniting potential of cultural background and the uniting potential of political and social goals. The diversity of the African diaspora is seen as both an asset and a challenge to the uniting of the community on Nantucket. Collective and individual identities were experienced in a variety of ways. Race, gender, age, social status, and other vectors of social cohesion all contributed to the experience of intersectional identities. The concept of performativity, which proposes that identities are temporarily stabilized during actions, is also part of the foundation on which identity is theorized in this dissertation. Everyday performance provided opportunities for experiences of embodied subjectivities, where subject positions are defined and reiterated through words, bodily movement, and material choices. The historical analysis which contextualizes this research project focuses on the establishment and perpetuation of African American community ideals in the northeastern United States during the 19th century. Notions of citizenship and gender ideals were racialized and defined according to white standards. Women and men of African descent, as well as of other cultural backgrounds, were seen by dominant white culture as outside the bounds of citizenship by virtue of not being white and outside the bounds of womanhood/manhood by not being white women/men. Black communities, or communities of color, in the Northeast countered these hostile ideologies with a complex set of strategies for redefining, rejecting, or transforming dominant ideals of womanhood and manhood. Black gender ideologies represented the synthesis of several sets of cultural traditions, economic circumstances, and political goals. While these changed in important ways over the course of the 19th century, black gender ideals were consistently based on a normative notion of respectability while at the same time critiquing the race and gender ideologies of the society that defined respectability. In addition to this, people of color were increasingly defining a sense of collective identity based on these shared ideas of respectability and uplift and the ways that women and men achieved this in the home as well as in more public spaces. This dissertation first examines how the Boston-Micah family of the late-18th and early-19th centuries contributed to the founding of the community of color on Nantucket island. African American, Native American, Cape Verdean, European, and people from other lines of descent were a part of this community and in the early-19th century they united around the identifier of "people of color." Seneca Boston and Thankful Micah were among the first of these people to strike out and settle on the southern edge of town. Through an analysis of their material worlds-- including ceramics, their house itself, and their plot of land-- it is suggested that they were actively negotiating dominant discourses on racial exclusion, citizenship, and gender which excluded people of color from the rights and privileges of full personhood. The 19th-century occupants of the house contributed to the growth, florescence, and survival of the African American community through the boom of the whaling industry on the island, an economic depression, and the resurgence of the economy with the coming of the tourism industry in the late-19th century. Mary Boston Douglass, Eliza Berry, Lewis Berry, Phebe Groves Talbot Hogarth, Elizabeth Stevens, and Absalom Boston experienced the race and gender ideals of the black community in the northeast, and wider American society, in a variety of ways. An analysis of ceramics, personal adornment objects, and small finds is used to examine their experiences. This dissertation asserts that these individuals were aware of the ways that the embodiment of gender ideals contributed to community uplift, but nonetheless made choices about how they would interpret, disregard, or reshape these ideals to fit the realities of their everyday lives. This dissertation stands at once as a critique of a regional narrative, a micro-history of a family, and an analysis of race and gender ideologies which were forged in the past but continue to be relevant in the present day. Racial inequality in northeastern United States has a long history that has been in many ways obscured by popular imagination. Reexamining these regional histories continues to be an important project in the deconstruction of naturalized racial stereotypes and tracing the ways these stereotypes were interwoven with struggles for civil rights, gender, and racial equality.