一筐筐大米:从西非到南卡罗来纳州低地的克里奥尔化和物质文化

Q1 Social Sciences
Matti Turner
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引用次数: 2

摘要

从17世纪70年代开始,被奴役的非洲人的知识、技术和劳动力使南卡罗来纳“低地”的水稻种植园变得异常富裕。因此,移植到西非的“水稻文化”经历了一个迷人的克里奥尔化过程。通过考察材料技术的克里奥尔化,特别是低地篮子,本文挑战了西德尼·明茨关于克里奥尔化是由第一代奴隶殖民地完成的断言。相反,在中断和连续性的双重驱动下,克里奥尔化会随着时间的推移而延伸。奴隶制的直接破坏和不断变化的经济需求的持续破坏——非洲自给农业、种植园经济和解放后的自给自足——都推动了克里奥尔化。西非和低地国家在地理上的相似之处以及在粮食供应方面实现的自治和奴隶家庭提供了连续性。这一过程的典范,当代低地篮子缝纫,通过奴隶制的破坏和奴隶家庭的保存,为从业者提供了一种与他们的历史和祖先交流的手段。
本文章由计算机程序翻译,如有差异,请以英文原文为准。
Baskets of rice: creolization and material culture from West Africa to South Carolina’s Lowcountry
ABSTRACT Beginning in the 1670s, enslaved Africans’ knowledge, technologies, and labour made the rice plantations of the South Carolina ‘Lowcountry’ incredibly rich. As a result, the transplanted West African ‘rice culture,’ underwent a fascinating creolization process. By examining the creolization of material technologies, especially Lowcountry baskets, this paper challenges Sidney Mintz’ assertion that creolization is completed by the first generation in slave colonies. Instead, creolization extends through time, driven by both disruption and continuity. Both the immediate disruption of enslavement and the ongoing disruptions of shifting economic imperatives—of African subsistence agriculture, the plantation economy, and post emancipation subsistence—drive creolization. Geographic similarities between West Africa and the Lowcountry and the autonomy achieved in provision grounds and the slave-domestic provided continuity. Exemplary of this process, contemporary Lowcountry basket sewing, creolized through the disruptions of slavery and preserved in the slave-domestic, grants practitioners a means of communication with their history and ancestors.
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来源期刊
African and Black Diaspora
African and Black Diaspora Social Sciences-Cultural Studies
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