Culture bought: Evidence of creolization in the consumer goods of an enslaved Bahamian family

Dynamics of change in multiethnic societies: An archaeological perspective from colonial North America

“…The constituents of these villages changed significantly over time because of devastating mortality rates and the continual recruitment of new neophytes from farther and farther away from the missions to replace those that died (13). The residential quarters in plantations might house Africans from diverse homelands, African-Americans, as well as Native Americans whose composition varied through time (85)(86)(87)(88)(89).…”

“…Some studies use a linguistic analogy in which cultural elements (e.g., architectural components, foodways, ceramic artifacts, and so forth) are adopted, modified, and transformed according to the ethnic group's cultural "grammar," resulting in something that is both similar and divergent from that which existed before (34,42,89). Ethnogenesis or transculturation usually refers to models that explore the birthing of new ethnic identities in colonial contexts that are distinctive from extant colonial or indigenous ethnic groups.…”

“…Second, it is also crucial to maintain rigorous chronologies when examining these transformative processes in archaeological contexts. Some concepts, such as creolization, may be applicable for studying cultural transformations among the first generation of people in colonial contexts, but may lose their interpretive value in subsequent generations as individuals born in multiethnic communities grow up, interact, and cohabit with diverse peoples, eventually creating their own families, memories, and traditions (89,103).…”

The Spatial Distribution of Tobacco Pipe Fragments at the Hudson's Bay Company Fort Vancouver Village Site: Smoking as a Shared and Social Practice

“…Instead, the agency of cultural groups to respond to cultural interaction is conceptualized through notions of entanglement (Martindale 2009), ethnogenesis (Voss 2008, and creolization (Wilkie 2000). Fur trade studies in particular, including those at Fort Vancouver, have examined the use of material culture in the negotiation of interaction and assertion of identity (Burley et al 1992;Carlson 2006;Cromwell 2006;Mann 2008;Martindale and Jurakic 2006;Mullaley 2011;Mullins and Bynter 2000;Turgeon 2004), and spatial analysis has found variation in behavior not immediately apparent in similar artifact assemblages (Lightfoot et al 1998;Hamilton 2000).…”

“…Another alternative to acculturation is cultural creolization, conceptualized as both retention and change. New ideas and objects are adopted, and previous practices and values are expressed in new ways (Ferguson 1992;Wilkie 2000). A third conception is ethnogenesis.…”