By Barbara L. Voss
This leading edge paintings of ancient archaeology illuminates the genesis of the Californios, a neighborhood of army settlers who cast a brand new identification at the northwest fringe of Spanish North the USA. given that 1993, Barbara L. Voss has carried out archaeological excavations on the Presidio of San Francisco, based by means of Spain in the course of its colonization of California's primary coast. Her study on the Presidio types the foundation for this wealthy research of cultural identification formation, or ethnogenesis, one of the assorted peoples who got here from common colonized populations to serve on the Presidio. via a detailed research of the panorama, structure, ceramics, garments, and different elements of fabric tradition, she lines moving contours of race and sexuality in colonial California.
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Extra info for The Archaeology of Ethnogenesis: Race and Sexuality in Colonial San Francisco
Ongoing disciplines of identiﬁcation are embedded within social interactions because identities are relational and depend on recognition and legitimation. The challenge is to interrogate the interplay between the coercive and voluntary aspects of identity practices, and to do so with attention to speciﬁc historical contexts. This is especially important in studies of what Gavin Lucas has aptly named the “trinity” of race, class, and gender. Often mistakenly viewed as stable and universal aspects of social life, these categories of persons must be understood as “historical formations speciﬁc to the period being discussed” that “are not so much categories of analysis, but subjects of analysis” (Lucas 2006:181, 185).
Theoretical pluralism reinforces the contingency of any social theory by calling forward multiple perspectives on the past. My own approach is informed by feminist and queer theory and engendered archaeologies in conjunction with historical materialism, critical race theory, postcolonial studies, and culture contact archaeology. My understanding of identities is especially indebted to Michel Foucault’s (1975, 1978, 1980) historicization of identity and to poststructuralist theories of social iteration that locate the articulation of identities in repetitive practices and performances (Bourdieu 1977, 1980; Butler 1990, 1993a; de Certeau 1984; Giddens 1984).
Social identities are never completely apart from the bodies, however constructed and fashioned, of the social subjects to which they refer. Objects, from the unmovable walls of buildings to the smallest portable charms, also participate in the materialization of identity through their association with persons and groups and the leaky distinctions (Haraway 1997) between bodies and technologies. “Objects—buildings, dress, foods—are called on to prove that volatile and contingent social identities are stable and intrinsic” (Upton 1996:4).