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Dialogues in Cuban Archaeology

by L. Antonio Curet, Shannon Lee Dawdy, and Gabino La Rosa Corzo

by L. Antonio Curet, Shannon Lee Dawdy, and Gabino La Rosa Corzo

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182 / S<strong>in</strong>gleton<br />

10.1. Map of the Cafetal del Padre<br />

ert<strong>in</strong>g control over the liv<strong>in</strong>g spaces of enslaved people. The use of such wall<br />

enclosures is not discussed <strong>in</strong> the historiography of <strong>Cuban</strong> slavery or <strong>in</strong> other<br />

slave societies of the Americas. The enclosure raises questions about the<br />

character of <strong>Cuban</strong> slavery, particularly methods used <strong>in</strong> the management<br />

and surveillance of enslaved workers (S<strong>in</strong>gleton 2001b). The primary goal of<br />

the larger study, however, focuses less upon why <strong>Cuban</strong> slaveholders adopted<br />

this prison-like approach to slavery and more upon how enslaved people responded<br />

to these conditions. Despite the overwhelm<strong>in</strong>g dom<strong>in</strong>ation that<br />

slaveholders wielded over slave workers, enslaved people struggled to control<br />

a modicum of their dest<strong>in</strong>y (Berl<strong>in</strong> 1998:2–4). <strong>Archaeology</strong> is particularly<br />

equipped to unveil material aspects of slave agency by provid<strong>in</strong>g <strong>in</strong>sights <strong>in</strong>to<br />

the everyday lives of slave men and women, <strong>in</strong>clud<strong>in</strong>g the ways they fashioned<br />

their domestic spaces, produced food and ¤nished products for themselves<br />

and for sale to others, and created religious and recreational practices that<br />

could provide a mental and spiritual release from the oppression of enslavement.<br />

This chapter brie®y summarizes the project objectives and ongo<strong>in</strong>g<br />

work at Cafetal del Padre.

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