Spectacular recent discoveries from the Nathan Harrison cabin site offer new insights and perspectives into the life of this former slave and legendary California homesteader. “In many ways, it is a quintessential American story because of the fact that slavery was the American story.”—Julia A. King, St. Mary’s College of Maryland Few people in the history of the United States embody ideals of the American Dream more than Nathan Harrison. His is a story with prominent themes of overcoming staggering obstacles, forging something-from-nothing, and evincing gritty perseverance. In a lifetime of hard-won progress, Harrison survived the horrors of slavery in the Antebellum South, endured the mania of the California Gold Rush, and prospered in the rugged chaos of the Wild West. From the introduction: According to dozens of accounts, Harrison would routinely greet visitors to his remote Southern California hillside property with the introductory quip, “I’m N——r Nate, the first white man on the mountain.” This is by far the most common direct quote in all of the extensive Harrison lore. If it is possible to get past current-day shock and outrage over the inflammatory racial epithet, one can begin to contextualize and appreciate the ironic humor, ethnic insight, and dualistically crafted identities Harrison employed in this profound statement.

Literal and metaphorical excavations at Sweet Briar College reveal how African American labor enabled the transformation of Sweet Briar Plantation into a private women’s college in 1906. This volume tells the story of the invisible founders of a college founded by and for white women. Despite being built and maintained by African American families, the college did not integrate its student body for sixty years after it opened. In the process, Invisible Founders challenges our ideas of what a college “founder” is, restoring African American narratives to their deserved and central place in the story of a single institution — one that serves as a microcosm of the American South.

The story of Free Frank is not only a testament to human courage and resourcefulness but affords new insight into the American frontier. Born a slave in the South Carolina piedmont in 1777, Frank died a free man in 1854 in a town he had founded in western Illinois. His accomplishments, creditable for any frontiersman, were for a black man extraordinary. We first learn details of Frank's life when in 1795 his owner moved to Pulaski County, Kentucky. We know that he married Lucy, a slave on a neighboring farm, in 1799. Later he was allowed to hire out his time, and when his owner moved to Tennessee, Frank was left in charge of the Kentucky farm. During the War of 1812, he set up his own saltpeter works, an enterprise he maintained until he left Kentucky. In 1817 he purchased his wife's freedom for $800; two years later he bought his own liberty for the same price. Now free, he expanded his activities, purchasing land and dealing in livestock. With his wife and four of his children, Free Frank left Kentucky in 1830 to settle on a new frontier. In Pike County, Illinois, he purchased a farm and later, in 1836, platted and successfully promoted the town of New Philadelphia. The desire for freedom was an obvious spur to his commercial efforts. Through his lifetime of work he purchased the liberty of sixteen members of his family at a cost of nearly $14,000. Goods and services commanded a premium in the life of the frontier. Free Frank's career shows what an exceptional man, through working against great odds, could accomplish through industry, acumen, and aggressiveness. His story suggests a great deal about business activity and legal practices, as well as racial conditions, on the frontier. Juliet Walker has performed a task of historical detection in recreating the life of Free Frank from family traditions, limited personal papers, public documents, and secondary sources. In doing so, she has added a significant chapter to the history of African Americans.

Critical approaches to public archaeology have been in use since the 1980s, however only recently have archaeologists begun using critical theory in conjunction with public archaeology to challenge dominant narratives of the past. This volume brings together current work on the theory and practice of critical public archaeology from Europe and the United States to illustrate the ways that implementing critical approaches can introduce new understandings of the past and reveal new insights on the present. Contributors to this volume explore public perceptions of museum interpretations as well as public archaeology projects related to changing perceptions of immigration, the working classes, and race.

As a successful former slave, Clara Brown used her money to help other freed slaves get a new start in life. In 1859 Clara bought her own freedom and headed west to Colorado to find her daughter, who was sold when she was just a little girl. Clara didn't find her daughter there, but she did get rich. The people she helped became her family, and she became known as "Aunt" Clara Brown.

“A triumph of scholarly maturity, imagination, and narrative art.”—Arnold Rampersad Sojourner Truth: formerly enslaved person and unforgettable abolitionist of the mid-nineteenth century, a figure of imposing physique, a riveting preacher and spellbinding singer who dazzled listeners with her wit and originality. Straight-talking and unsentimental, Truth became an early national symbol for strong Black women—indeed, for all strong women. In this modern classic of scholarship and sympathetic understanding, eminent historian Nell Irvin Painter goes beyond the myths, words, and photographs to uncover the life of a complex woman who was born into slavery and died a legend.

From the author of "American Mafioso" comes the story of the Brown brothers, leading slave merchants of Providence, Rhode Island, during the time of the American Revolution.