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.

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.

Revealing the central yet intentionally obliterated role of Africa in the creation of modernity, Born in Blackness vitally reframes our understanding of world history. Traditional accounts of the making of the modern world afford a place of primacy to European history. Some credit the fifteenth-century Age of Discovery and the maritime connection it established between West and East; others the accidental unearthing of the “New World.” Still others point to the development of the scientific method, or the spread of Judeo-Christian beliefs; and so on, ad infinitum. The history of Africa, by contrast, has long been relegated to the remote outskirts of our global story. What if, instead, we put Africa and Africans at the very center of our thinking about the origins of modernity? In a sweeping narrative spanning more than six centuries, Howard W. French does just that, for Born in Blackness vitally reframes the story of medieval and emerging Africa, demonstrating how the economic ascendancy of Europe, the anchoring of democracy in the West, and the fulfillment of so-called Enlightenment ideals all grew out of Europe’s dehumanizing engagement with the “dark” continent. In fact, French reveals, the first impetus for the Age of Discovery was not—as we are so often told, even today—Europe’s yearning for ties with Asia, but rather its centuries-old desire to forge a trade in gold with legendarily rich Black societies sequestered away in the heart of West Africa. Creating a historical narrative that begins with the commencement of commercial relations between Portugal and Africa in the fifteenth century and ends with the onset of World War II, Born in Blackness interweaves precise historical detail with poignant, personal reportage. In so doing, it dramatically retrieves the lives of major African historical figures, from the unimaginably rich medieval emperors who traded with the Near East and beyond, to the Kongo sovereigns who heroically battled seventeenth-century European powers, to the ex-slaves who liberated Haitians from bondage and profoundly altered the course of American history. While French cogently demonstrates the centrality of Africa to the rise of the modern world, Born in Blackness becomes, at the same time, a far more significant narrative, one that reveals a long-concealed history of trivialization and, more often, elision in depictions of African history throughout the last five hundred years. As French shows, the achievements of sovereign African nations and their now-far-flung peoples have time and again been etiolated and deliberately erased from modern history. As the West ascended, their stories—siloed and piecemeal—were swept into secluded corners, thus setting the stage for the hagiographic “rise of the West” theories that have endured to this day. “Capacious and compelling” (Laurent Dubois), Born in Blackness is epic history on the grand scale. In the lofty tradition of bold, revisionist narratives, it reframes the story of gold and tobacco, sugar and cotton—and of the greatest “commodity” of them all, the twelve million people who were brought in chains from Africa to the “New World,” whose reclaimed lives shed a harsh light on our present world.