Landscapes, ideology and experience in historical archaeology

Cunzo, Lu Ann De; Ernstein, Julie H.

doi:10.1017/cco9781139167321.014

Cited by 7 publications

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“…The intentions of the elites on St. Eustatius were their conceptions of space. Delle’s (1998) work, which also explicitly draws upon Lefebvre, has been critiqued for focusing too heavily on “planters conceptions of space” (De Cunzo and Ernstein, 2006: 260, emphasis original), without providing the same interpretative attention to the other aspects of Lefebvre’s triad (Hauser and Hicks, 2007: 256–260). Representational space, or lived space, is “space as directly lived through its associated images and symbols” (Lefebvre, 1991: 39).…”

Section: The Production Of Social Spacementioning

confidence: 99%

Negotiating tensions: The religious landscape of St. Eustatius, 1636–1795

Miller

Gilmore

2015

Journal of Social Archaeology

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The Dutch had a nearly blank slate on which to produce their new colony when they settled the Caribbean island of St. Eustatius in 1636. The colonists sought to create a productive agricultural colony, which would require a structured system of economic production and a means for social reproduction. The Dutch elites strategically situated churches on the island’s landscape to produce St. Eustatius as a social space. There were two key tensions that shaped the Dutch elites' decisions on where to construct religious places on the island landscape: how to maintain the Dutch Reformed Church as the sole public religion while respecting individuals’ right to the freedom of conscience, and how to find the proper balance between capitalist accumulation and Protestant aestheticism. While the Dutch elites hoped that their positioning of religious places would create a stable society, the majority of the population lived this space in a manner different from the Dutch elites’ plan.

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Section: The Production Of Social Spacementioning

confidence: 99%

Negotiating tensions: The religious landscape of St. Eustatius, 1636–1795

Miller

Gilmore

2015

Journal of Social Archaeology

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“…Archaeological research has had a long-term engagement with landscape, covering a wide range of approaches from cultural ecology and environmental studies 7 to the study of how landscapes hold memory and convey power. 8 Here, we use the term landscape in its anthropologically derived sense, to refer to 'ideologically motivated representation(s) of the world'. 9 As defined, landscapes are both physical entities and metaphorical theaters of social action, where ideologies and social relationships, particularly race, are mediated in the physical world.…”

Section: Introductionmentioning

confidence: 99%

Memory, Race, and Place

Heath

Lee

2010

History Compass

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Historical archaeologists are increasingly studying the formation, operation, and maintenance of racial groups in the past and the ways in which individual memories are transformed into shared social memories through the acts of remembering, forgetting, and imagining. Drawing on historical and archaeological data and oral history, this paper considers the intersection of race, landscape, and memory at archaeological sites throughout the American South, including Poplar Forest, a plantation located in Virginia’s western piedmont. These studies illustrate how memory and race intersected throughout physical and social landscapes. The discussion is grounded in the belief that changing physical landscapes structure and reflect negotiations of race and inform historical memory.

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Thinking Outside the Grave: The Material Traces of Republican Lives Before the Spanish Civil War

Renshaw

2018

Public Humanities and the Spanish Civil War

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Landscapes, ideology and experience in historical archaeology

Cited by 7 publications

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Negotiating tensions: The religious landscape of St. Eustatius, 1636–1795

Negotiating tensions: The religious landscape of St. Eustatius, 1636–1795

Memory, Race, and Place

Thinking Outside the Grave: The Material Traces of Republican Lives Before the Spanish Civil War

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