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Culture Contact or Colonialism? Challenges in the Archaeology of Native North America

Published online by Cambridge University Press:  20 January 2017

Stephen W. Silliman
Stephen W. Silliman*
Affiliation:
Department of Anthropology, University of Massachusetts, Boston, 100 Morrissey Boulevard, Boston, MA 02125-3393 (stephen.silliman@umb.edu)
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Abstract

What has frequently been termed “contact-period“ archaeology has assumed a prominent role in North American archaeology in the last two decades. This article examines the conceptual foundation of archaeological “culture contact” studies by sharpening the terminological and interpretive distinction between “contact” and “colonialism.” The conflation of these two terms, and thereby realms of historical experience, has proven detrimental to archaeologists’ attempts to understand indigenous and colonial histories. In light of this predicament, the article tackles three problems with treating colonialism as culture contact: (1) emphasizing short-term encounters rather than long-term entanglements, which ignores the process and heterogeneous forms of colonialism and the multifaceted ways that indigenous people experienced them; (2) down-playing the severity of interaction and the radically different levels of political power, which does little to reveal how Native people negotiated complex social terrain but does much to distance “contact” studies from what should be a related research focus in the archaeology of African enslavement and diaspora; and (3) privileging predefined cultural traits over creative or creolized cultural products, which loses sight of the ways that social agents lived their daily lives and that material culture can reveal, as much as hide, the subtleties of cultural change and continuity.

Résumé

Résumé

Lo que frecuentemente se denomina arqueología del “período de contacto” ha adquirido en los últimos 20 años un papel prominente en la arqueología norteamericana. Este trabajo examina el legado conceptual de los estudios arqueológicos sobre el contacto cultural y aclara la importante distinción terminológica e interpretativa entre “contacto” y “colonialismo.” La tendencia a confundir ambos conceptos, y por lo tanto el mundo de las experiencias históricas, ha perjudicado el intento arqueológico por comprender tanto la historia indígena como la colonial. Bajo semejante predicamento, este artículo aborda tres problemas que se generan al equiparar colonialismo con contacto cultural: (1) poner énfasis en los encuentros de poca duración—en vez de las relaciones prolongadas—lo que ignora las formas y los procesos heterogéneos del colonialismo, así como las múltiples dimensiones de las experiencias indígenas, (2) poner menor atención a la intensidad de la interacción y a los grados de poder político tan diferentes, lo que no permite apreciar cómo la gente autóctona negoció en contextos sociales complejos, promoviendo además un distanciamiento entre los estudios de “contacto” y las investigaciones afines sobre la arqueología de la esclavitud y diásporas africanas; y (3) privilegiar rasgos culturales predefinidos sobre formas culturales novedosas o criollas, lo que impide apreciar las formas en las que agentes sociales vivieron sus quehaceres cotidianos, olvidando a la vez que la cultura material puede revelar, así como ocultar, las sutilezas del cambio cultural y de la continuidad.

Type
Articles
Information
American Antiquity , Volume 70 , Issue 1 , January 2005 , pp. 55 - 74
Copyright
Copyright © The Society for American Archaeology 2005

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