<p> This dissertation addresses how Victorian class hierarchy persisted on the frontier, and manifested in aspects of military life at Fort Laramie, Wyoming. Historians have argued that Victorian culture was omnipresent, but forts were located on the frontier, which was removed from the cultural core. While social status differences were a central aspect of Victorian culture, few studies have investigated how resilient class divisions were in differing landscapes. The U.S. western frontier was a landscape of conflict, and under the continual stress of potential violence, it is possible that Victorian social status differences weakened. While status differences in the military were primarily signaled through rank insignia and uniforms, this research focuses on subtle everyday inequalities, such as diet and pet dogs. Three independent lines of evidence from Fort Laramie, Wyoming (1849&ndash;1890) suggest that Victorian social status differences did persist despite the location. The Rustic Hotel (1876&ndash;1890), a private hotel at Fort Laramie, served standardized Victorian hotel dishes, which could be found in urban upper-class hotels. Within the military, the upper-class officers dined on the best cuts of beef, hunted prestige game birds, and supplemented their diet with sauger/walleye fish. Enlisted men consumed poorer cuts of beef, hunted smaller game mammals, and caught catfish. Officers also owned well-bred hunting dogs, which were integrated into the family. In contrast, a company of enlisted men frequently adopted a communal mongrel as a pet. This project increases our knowledge of the everyday life on the frontier and social relationships between officers and enlisted men in the U.S. Army. It also contributes to a larger understanding of Victorian culture class differences in frontier regions.</p>

<p> This dissertation focuses on the relatively little-known and highly remote 18^th and 19^th century Russian colonies established in North America, attempts to gain a clearer vision of mostly undefined daily lifeways in the settlements via a search for traditional Russian behaviors, and weighs the impact of cultural isolation on those behaviors. In so doing, lessons-learned are considered as they apply to the enhancement of social justice in the isolated communities of the future, whether they be on this planet or beyond the gravitational pull of Earth.</p><p> Drawing upon a previously researched inventory of 18^th and 19^th century traditional Russian behaviors (which serves as a primary database for the study), two selected settlements are examined for possible traditional behavioral characteristics for Russian America as a whole. One of these is Novo-Arkhangel'sk (present-day Sitka, Alaska)&mdash;the colonial capital and Russian America's primary seaport&mdash;and the other is Kolmakovsky Redoubt, a small trading post located in the interior of Southwestern Alaska. The cultural isolation of each colony is made clear, as is the fact that Kolmakovsky Redoubt has been viewed as perhaps the most isolated community in all of Russia's North American possessions.</p><p> The research for this study has led to exciting results. A high percentage of traditional Russian behaviors found at each of the two sites was revealed to be in unmodified form, despite the settlements' cultural isolation from the motherland and resulting potential for acculturative activity. Specifically, out of 45 traditional behaviors identified for Novo-Arkhangel'sk, 41, or 91%, were seen to be unmodified; of the 25 traditional behaviors uncovered at Kolmakovsky Redoubt, 23, or 92%, were also determined to be unmodified. These high percentages are perhaps all the more surprising when one considers the potential of acculturative pressures surrounding the two Russian enclaves and emanating from indigenous Native societies.</p><p> The bottom line is that this study has opened a view of a part of Russian America not previously available, and endorses the use of the data retrieved for planning future isolated communities characterized by social justice-friendly environments.</p><p>

Anthropologists studying sociocultural evolution are interested in the processes that contributed to social ranking in egalitarian societies. Individual agents must overcome the inertia of communalism to extend their authority into various domains of social life by controlling resources, people, and places essential for social reproduction. Native North Americans maintained relatively equal access to resources through reciprocity. Under some conditions, however, agents undermined reciprocity to establish privileged positions of status. I develop a political-economic model to explore how social inequality is created and perpetuated through labor mobilization and resource monopoly from archaeological remains in central Arkansas. The model explicitly articulates social negotiation and hierarchy formation with strategies and tactics of surplus extraction and its resistance to explicate how the material world is implicated in experimental social forms. I analyze the changing form, function, and distribution of settlements and artifacts associated with the establishment and abandonment of the Toltec Mounds site--the paramount center of Plum Bayou culture in the Arkansas River Lowland. Longitudinal trends in settlement patterns, mound construction, exchange relations, and the organization of technology are compared with expectations derived from the model to interpret the archaeological record. There is meaningful spatial-temporal variation in the distribution of people and objects which reflects fluctuations in social organization within and between regions. This interpretation contrasts with that of a gradual, linear trajectory of growth and development. Furthermore, changing population integration relates to political and economic processes that operate over large spatial arenas that transcend ecological, stylistic, and social boundaries. Mounting empirical evidence suggests that social ranking harbored contradictions between generosity and accumulation which allowed individuals the opportunity to resist surplus extraction. The result is a cyclical pattern of social integration and disintegration associated with diachronic shifts in central places suggesting that the processes that contributed to incipient social ranking were tenuous and politically unstable in central Arkansas. Ranking does not represent a reorganization of egalitarianism within all realms of life, nor do elite strategies to mobilize labor and monopolize surplus operate as a totality. Institutions of egalitarianism seem to lie immediately beneath the veneer of power and authority in rank societies.

<p> Stratford Hall Plantation&rsquo;s Oval Site was once a dynamic 18th-century farm quarter that was home to an enslaved community and overseer charged with growing Virginia&rsquo;s cash crop: tobacco. No documentary evidence references the site, leaving archaeology as the only means to reconstruct the lives of the site&rsquo;s inhabitants. This research uses the results of a macrobotanical analysis conducted on soil samples taken from an overseer&rsquo;s basement and a dual purpose slave quarter/kitchen cellar at the Oval Site to understand what the site&rsquo;s residents were eating and how the acquisition, production, processing, provisioning, and consumption of food impacted their daily lives. The interactive nature of the overseer, enslaved community, and their respective botanical assemblages suggests that food was not only used as sustenance, it was also a medium for social interaction and mutual dependence between the two groups. </p><p> The botanical assemblage is also utilized to discuss how the consumption of provisioned, gathered, and produced foods illustrate the ways that Stratford&rsquo;s enslaved inhabitants formed communities and exerted agency through food choice. A mixture of traditional African, European, and native/wild taxa were recovered from the site, revealing the varied cultural influences that affected the resident&rsquo;s cuisine. The assemblage provides evidence for ways that the site&rsquo;s enslaved Africans and African Americans adapted to the local environment, asserted individual and group food preferences, and created creolized African American identities as they sought to survive and persist in the oppressive plantation landscape. </p><p> The results from the Oval Site are compared to nine other 18th- and 19th-century plantation sites in Virginia to demonstrate how food was part of the cultural creolization process undergone by enslaved Africans and African Americans across the region. The comparison further shows that diverse, creolized food preferences developed by enslaved communities can be placed into a regional framework of foodways patterns. Analyzing the results on a regional scale acknowledges the influence of individual preferences and identities of different communities on their food choices, while still demonstrating how food was consistently both a mechanism and a product of African American community formation.</p><p>

<p> The Great Dismal Swamp, located in Virginia and North Carolina, was a landscape of resistance for enslaved Africans who fled to its interior maronnage settlements. But how did the enslaved workers who were forced to participate in the slavery-based capitalist economy find avenues to perform acts of resistance within these circumstances, and were they able to interact with or facilitate maroons and refugees escaping through the swamp? This research questions the role of material culture consumption as a form of resistance in the Great Dismal Swamp by exploring the historical and archaeological records of Dismal Town, Site 44SK70, and Jericho Ditch Work Camp, Site 44SK506, where enslaved men and women lived and worked during the late-eighteenth and early-nineteenth centuries. The Dismal Swamp Company (1763-1814), headquartered at Dismal Town plantation along the Washington Ditch, was one of the first corporations to exploit the swamp&rsquo;s natural resources. Its successor was the Dismal Swamp Land Company (1810-1871), headquartered at the sawmills at Jericho Town, with work camps spread throughout the swamp including the work camp on the Jericho Ditch. Opportunities for and tactics of resistance changed as the company changed its name and transitioned from a slave-owning, plantation-style labor system of agricultural production to a more industrialized, slave-leasing, task-based system of lumbering and shingle production. Because material culture plays a role in power-laden social relationships, the consumption and use of materials culture can constitute resistance on both an individual and collective level. This <i>resistive consumption</i> can take many forms, self-determination and persistence in expressions of cultural identity, or the ability to legally purchase freedom for one&rsquo;s self or family with saved wages, or even the ability to supply and facilitate fugitives within the GDS through redistribution in an internal economy. This research will prove that resistance can be a pervasive, persistent, and hidden range of practices and tactics used by people in their everyday lives through the seemingly mundane choices of how to cook and serve food, prescribe medical treatments, and acquire clothing and personal items.</p><p>

This dissertation reports on the research related to childhood growth and sex ratios of the children from the Eighteenth century New York African Burial Ground (NYABG) cemetery population. NYABG is the largest archaeological cemetery population of enslaved Africans in North America. A total of 349 individuals comprise the baseline sample for the construction of stationary paleodemographic tables. One hundred ninety-six individuals under 25 years of age comprise the sub-sample for which analyses related to questions regarding childhood sex ratio, growth status, and childhood labor are undertaken. A morphological technique for sexing immature skeletons is tested for the first time in this project. The results of this test are then utilized in the construction of the sex ratio composition for this segment of the NYABG. Growth is assessed by examining stature estimates and standardized long bone lengths for individuals in relation to skeletal indicators of biomechanical stress, generalized pathologies, and major indicators of nutritional status. Research questions related to the life experiences of these children in a colonial slave regime are explored by incorporating historical information and the results of the analysis of growth and development and sex ratio structure within a biocultural framework. This framework integrates modes of production, as put forth by Wolf (1982), to increase the explanatory dimensions of the biocultural theoretical model.

Multiple narratives about the past are created over time, with some surviving into the twenty-first century and some forgotten or ignored. Deerfield, Massachusetts, is a place where many such histories have been constructed, in large part based on evidence gleaned from a rich array of material culture, ranging from the carefully preserved and interpreted architecture of a house museum of Historic Deerfield, Inc., to an overlooked vest button buried deep in its dooryard. The village has long been a place where inhabitants have much concerned themselves with writing historical stories and curating objects from the past, particularly the late seventeenth and eighteenth century colonial period. Until recently, not as much has been recovered, however, of the narrative about and by the women who, over a century later, helped initiate a vital enterprise—an arts and crafts revival—that set the stage for a stable village economy based, even today, in local cultural and educational institutions. In addition, these women were among the first to restore and renovate houses here and create a house museum for the public. Accordingly, the early growth of several important historical trends can be traced here, including the historic preservation movement and heritage tourism. Further, this dissertation explores insights into how and why the history of the lives and work of these important women has, at various times, become obscured. Artifacts available to help re-create this marginalized history abound. They include not only decorative objects such as embroidered pieces done by women of the Blue and White Society and metalwork by artist Madeline Yale Wynne, but also the latter's broken ceramics, a chance subterranean find, as well as evocative professional photographs by Deerfield sisters Mary and Frances Allen. This dissertation is a study of the materiality, an anthropological archaeology, of several key Deerfield women and their activities at the turn of the last century. It provides entry into and a more nuanced understanding of a gendered world that provided not only important foundations for local economies, but also wider practices of the Colonial Revival, Arts and Crafts, and historic preservation movements.