Slave Cemetery Research Articles

Collaborative multimethod geophysics at the Prewitt Slave Cemetery, Northport, Alabama

AbstractThis paper serves to highlight the partnership built between the Prewitt Slave Cemetery Association (PSCA) and the University of Alabama (UA) through the work conducted by the UA archaeological field school at the Prewitt Slave Cemetery (PSC) in Fall 2022. During this collaborative project, the field school students geolocated, recorded and photographed more than 700 above‐ground grave markers and conducted a multi‐method geophysical survey that included magnetic gradiometry, electrical resistance, electromagnetic induction and ground‐penetrating radar. Results from this survey aided researchers in identifying the locations of over 800 marked and unmarked graves. The benefits of the partnership between PSCA and UA were mutual and multiple. First, the data recorded by the UA field school helped the PSCA achieve its immediate goal of identifying unmarked graves, allowing the organization to move forward with efforts to preserve and protect the PSC. Second, the UA field school students gained valuable experience related to proper cemetery study techniques, including geophysical survey, and learned to conduct community‐based participatory research in collaboration with descendant communities. Additionally, this project allowed for further research related to the use of multiple methods of geophysical instrumentation for identifying unmarked graves beyond ground‐penetrating radar.

19th Century Urban Garbage at Cemetery of the New Blacks Area: Historical Archeology and Human Rights

The Cemetery of the New Blacks is considered the largest slave cemetery in the Americas. The present work has as objective to approach the social aspect of the urban garbage that was introjected in the archaeological site of the Cemetery of the New Blacks in parallel with its formation. It is an approach to Historical Archeology and Human Rights. It’s the Urban Garbage at the Cemetery of the New Blacks and its Archaeological Context.

Boneyarn by David Mills

Reviewed by: Boneyarn by David Mills Ilka Scobie (bio) boneyarn David Mills Ashland Poetry Press https://www.ashlandpoetrypress.com/online-catalog/other-books/boneyarn 144 pages; Print, $17.95 Along the city's jawline bythe wharf where a peck of slaveswere auctioned In 1630, one hundred enslaved Africans (one-third of the population) lived in New Amsterdam, soon to be New York City. By 1712 New York was an epicenter of the slave trade, and a cemetery was created for Negroes, enslaved or free, as well as Native Americans and indentured whites. About fifteen thousand bodies were unceremoniously buried there, and it was not until October 1991 that an excavation crew for a new federal building discovered the remains of 419 human skeletons. Thus was the African Burial Ground, the oldest and largest slave cemetery in America, unearthed. "See: all of us / now mothered by mother earth / and murder's milk." With a powerful trifecta of history, lyricism, and empathy, David Mills creates a sweeping poetic vision of this story. Voices of the enslaved Africans explore the fraught complexity, the abuse of power, and slavery's unspeakable horrors. One block from today's New York Stock Exchange a slave market thrived, and more enslaved Africans lived in New York than in any other American city except for the booming slave center of Charleston, South Carolina. Mills delves into a hidden history of pre-Revolutionary New York. Slave rebellions, early African American writers, interracial love affairs, colonial history—all are fodder for his poetic masterpiece. We learn that the kidnapped African-born slaves maintained strong teeth (some of which were sculpted into various shapes, indicating their African birthplace) but their enslaved children were starved on a carbohydrate diet, thus the toothless child corpses. "In the child graves, their teeth were almost always gone. / Cause they were the here born. The start / life. The too-often sugar and corn suppers." [End Page 116] The slaves were often buried with artifacts, buttons, bracelets, and beads, some of which were made in Africa. In the haunting poem "to the Bones; About the Beads: Talking," a forty-year-old woman's skeleton was found with beads belted around her waist. Using this fact as the basis for the poem, Mills presents the West African beads as the secret the woman wore throughout her enslaved years, a symbol of her ancestral heritage. "Imagine / feeling like you're carrying a country around your waist / … or maybe just clinched echoes of that ocean, salt / reminders of a white man's transatlantic tantrum." The reader is introduced to the profound shame of child slave chimney sweeps, their young bodies starved and deformed from the dangerous task of climbing up and cleaning narrow, creosote-infested chimney flues. "Started printcin' when I was I was six … My life up in nothin' but smoke." "My should-be-blooming bones squashed from twist and scrunch; limbs wrung from heavin' bags of soot twice my teeny self." Equally horrifying is the fact that the fledgling Columbia University students (some as young as fifteen) regularly robbed graves at the African Burial Ground, using the cadavers for anatomy class. "Talking to the Bones: Columbia Graverobber Victim" begins with the punch: "Who did this? Abuse's students." Continuing to delve into this travesty, "Autopsy's insights, legged real / estate could've properly been considered property. / Hell, at the end of the day, they were just homework." When free Negroes petitioned for the enslaved bodies to at least be treated with dignity, "the Bone Bill" would have stopped grave-robbing but was not passed by the Common Council (today's equivalent of the City Council). Dividing his book into nine sections, Mills excavates a hidden American history with intellectual vigor and grand poetic expansiveness. Thus he is able to introduce Phillis Wheatley in two poems. "An Almost Audience" details facts about the first published African American female poet. "Bought then brought on the Middle Passage but would one day read passages of her work in London." And in "Sable Marginalia" the brilliant writer and first Negro woman published in the New World is freed, but her "final days were spent shriveling / as a scullery maid / in...

Notes on the African Burial Ground National Monument, New York City

Notes on the African Burial Ground National Monument, New York City Erich Kessel Jr. (bio) What does a national monument to a forgotten slave cemetery confer upon the history to which it refers? And what does the form of the monument itself do to how we are meant to grasp this history? In a germinal form, these questions occupied me as I approached the African Burial Ground National Monument, a structure that takes up about a quarter of a small block enclosed by Duane and Reade Streets in New York City amid a towering complex of federal administrative buildings. The monument sits atop a larger span of land that, following a 1697 law in the recently established Province of New York, became a burial plot for slaves and free blacks who had been banned from being interred alongside white parishioners.1 Andrea Frohne’s history of the site points to a 1735 map that marked the plot as the “Negro Burying Place,” reflecting its situation within the racial geography of Manhattan’s sprawling slave estate.2 After 1794, the burial ground was closed and within a century became a plot that would be occupied successively by a department store, a credit reporting agency, and finally a federal building—each erecting an architectural stage in a process of forgetting that transmuted slave society into a multicultural democratic space. Preparatory excavation for a new federal government structure in 1991 once again unearthed the racial history of the plot. The site’s 300-plus year history thus is an archive of this forgetting, and this is the problem that the monument seeks to redress. The monument project was set in motion when the site was named a National Historical Landmark in 1993, following a law signed by George H. W. Bush halting further construction on the plot after two years of protest over the destruction of what Black community members saw as sacred ground. In years following this new designation, researchers at Howard University partnered with General Services Administration (GSA) officials to conduct extensive archaeological research to attempt to reconstitute a history of the erstwhile Negro Burial Ground; their excavations suggested the presence of as many as 15,000 skeletal remains on the site. From this process, a total of 419 skeletal remains were exhumed, and later reinterred in a 2003 ceremony when [End Page E-47] the memorial site was officially dedicated. As an event that drew on West African funerary practices and traditional African religious sites, the ceremony was intended to re-sacralize the space, establishing it as a place of reflective contemplation. As the future of the site became a question at various levels of government, the nomenclature tied to the location shifted—from the “Negro Burial Ground” to the “African Burial Ground.” For Frohne, this shift marks the influence of pan-African and Afrocentric community organizations in the process of protecting the plot; the framing of the space more broadly was shaped by a desire for “a return to Africa (at times a homogenous one)” that could unite the varying arts, cultures, and spiritualties of the diaspora.3 Such a desire played a central role in the design competition run by the GSA for the creation of a monument. The proposal that won the competition was designed by Rodney Léon, a Haitian American architect, in association with Nicole Hollant-Denis and AARIS Architects. Through its visual and processual design, their plan for the site pursues one kind of affective relationship between the Black diaspora and Africa as a lost homeland, wherein the imagination and performance of a return to West Africa repairs an experience of absence, lack, and forgetting. Understanding the aesthetic potentialities of monumentality helps to illuminate how the architects recruited monumental form for the project of remembrance. Writing in early twentieth-century Vienna, the conservationist and art historian Alois Riegl offered a paradigmatic description of the monument. For him, the category defined “a work of man erected for the specific purpose of keeping particular human deeds or destinies (or a complex accumulation thereof) alive and present in the consciousness of future generations.”4 His is a distinctly anthropocentric definition of monumentality, and it also implies that...

13 Caskets: 13 Chocolate Colonies, and: Buttonwood Agreement, and: Talking to the Bones: Talking, and: Talking to the Bones: Talking, and: Wads: An Attic, and: Maladies

13 Caskets: 13 Chocolate Colonies, and: Buttonwood Agreement, and: Talking to the Bones: Talking, and: Talking to the Bones: Talking, and: Wads: An Attic, and: Maladies David Mills (bio) 13 Caskets: 13 Chocolate Colonies (Joseph Castins the only known enslaved African buried in New York's slave cemetery to have a first and last name that was recorded. A white cabinetmaker, Joseph Delaplaine, made Castins's casket and the caskets of twelve other enslaved Africans whose masters only provided a first name, if any name at all.) Somewhere warps a coffin with yourfirst and sur——————— Joseph Castins.It's rumored Caleb Lawrence gave ityou. Joshua Delaplaine likely inquiredas had not happened with other Negroes swaddled with nail and pine (surely not for hisdozen other unembalmed, coffee colonies).Either Delaplaine cared less to ask or mastersremembered little of the hiss when utteringNegro names. Of the dozen others, three had one: all women, each first: Molly, rozind, and Jane.(Yours the one first and last of over 400.) Twonames: extra letters that might have affordedyou another life. July Seventeen Fifty-Five:proof in a cabinet maker's account book. Between the last letter of your first nameand the first letter of your last name: space(an unetched headstone: mute, dead tooth).White men might have called you Mr. Castinsin life or only murmured that designation in death. Sorrow might have driven CalebLawrence to boldly raise you up as deathinevitably let you down. For we havethe name Joseph Castins but no coffin: thisentry on a page without an entry in the earth. Buttonwood Agreement (May 1792) Located under a Buttonwood Tree, the first New York Stock Exchange (NYSE) was also where New York's slave market was situated. NYSE transactions involved securities on the enslaved, cotton and slave ships. Structured compensation. Standardized commission. Broker, Dealer, Trader, Speculator. Highest bidder. Buy. Sell. Shares. Bonds. Financial. Clients. Transaction. Certificate. Merchants. Securities. (Buttonballs cling to twigs through winter only to find earth's footing come spring) Intermediary/short-term/contract/profit/purchase/negotiate/bargain/distribute. Fluctuate and Hope. Regulate and Market. (Flutter) Fee. Rate. Floor commission. Wall and Water. (Yet again) [End Page 295] Two dozen men fettered by preference (longing to be bound by idea institution and ink) convene at a tree: its crown turns the heaven's brittle; still the sky's blue breaks through. (Shade: an incidental gift.) A single quill. The shaft: hollow collection of wetness. Tips of fingers pinching a feather: its annual shadow shedding on the back of a signer's hand. flight=sky; flow=ink. (feather: bind them both.) Heel first: each hand crosses the document's continent. (Ink is thought's blood. Clotting.) An agreement reached under a buttonwood tree at the foot of 68 Wall. Above those signers' heads, a leaf beetle inching across and conquering an olive continent. (As a toddler the New York Stock Exchange: indifferent to nature's emerald spirit.) Mid-spring is an illness: sticky buds in a petiole's sleeve; heartwood: dim and dense; little give for a trunk coming into its own, for the wood's secret churning world; a chunk of piebald bark sloughs. A man coughs and coughs: seed-ball hair cranky in his throat; a leaf's coat stripped: its itch seeking refuge in the crow's-feet of some of the signer's eyes. That nagging Antebellum shadow adorns shipping, cotton and insurance, covering companies in the trade (breath, shackled black and bought on credit). A document oblivious to the earshot: the insistent Guineamen and illicit phlegmy bidding for Nigras not even a block away. Talking to the Bones: Talking (The spirit of an enslaved African in New York who had been abducted from Ghana) What harbors the pain? My neck: a buckling dock How is one's forearm where the shin should be? Each bone seeks its own uh-uh What have the aches attended? We the ones of two soils/two souls:Coromantee; the filthy glitter of Amsterdam or York Why? Africa: double sustenis—gizzard and spirit—untroubled supper Talking to the Bones: Talking (souls of enslaved, two-year-old New...

“Get Your Asphalt Off My Ancestors!”: Reclaiming Richmond’s African Burial Ground

By treating spatial conflict as one way communities wrestle with the memory and legacy of slavery, this article unites critical landscape analysis, a tool of legal geography, with legal and cultural analysis and recent scholarship on African American reparations. A slave cemetery lay beneath a parking lot in Shockoe Bottom, a neighborhood of downtown Richmond that was once a major slave-trading hub. In recent years, controversy arose over the site’s use, generating racially charged local debate and two failed lawsuits seeking to preserve the site. This article examines the significance of the African Burial Ground controversy by analyzing its symbolic, discursive, spatial, and legal dimensions. Although the law ostensibly protects ancestral graves from desecration, it demands that a plaintiff demonstrate biological descent from the interred in order to make a claim; as this case demonstrates, standing is denied to those whose family histories were obliterated by slavery. I argue that the plaintiff’s lack of standing before the law, which is rooted in slavery, cannot be separated from other, social and political forms of illegitimacy historically inscribed upon African Americans. Here, claims of desecration were relegated to the political arena, where redress was possible but subject to the vagaries of local, state, and national racial politics. Community activists, unable to protect the Burial Ground through the force of the law, instead mobilized the spectacle of the law, and achieved a surprising out-of-court resolution to the conflict.

Dental Modifications in a Skeletal Sample of Enslaved Africans Found at Lagos (Portugal)

AbstractAn archaeological intervention in Valle da Gafaria (Lagos, Portugal) allowed the excavation of a deposit of waste dating from the 15th to 17th centuries. Among discarded objects, an important amount of human skeletal remains was exhumed (N = 158 individuals). The archaeological and historical context, as well as the morphometric analysis of the skulls, led us to attribute them an African origin. While historical sources document the trade of slaves by the Portuguese since the 15th century, so far no slave cemetery was excavated in Portugal. The study of their lives and deaths has been accomplished by historical documents. Therefore, this sample provides a unique opportunity to learn more about captive individuals who were brought to Portugal in the modern period. The present work focuses in the intentional dental modifications presented by several of these individuals. A total of 113 subjects have teeth that can be evaluated for the presence of intentional modifications. Of these, 55.8% individuals present dental modifications on their anterior dentition, 42.9% exhibiting modifications on both upper and lower teeth. The incisors were the most frequently modified teeth, followed by the canines. Both men and women as adults and sub‐adults have dental intentional modifications. In most individuals, dental modifications involved the removal of the mesial and distal angles, which is comparable with sub‐Saharan African practices. However, we cannot infer a more specific origin for these slaves only based on dental modification's type and pattern because several ethnic groups modify teeth in the same way. Copyright © 2015 John Wiley & Sons, Ltd.

Mapping social relationships: geophysical survey of a nineteenth-century American slave cemetery

The goal of this project is to identify unmarked burials inside the known limits of a historic cemetery and unmarked slave burials adjacent to the cemetery to answer questions regarding variability in treatment of slaves by slave owners. This project used three geophysical prospection methods (electromagnetic induction/conductivity, ground penetrating radar, and magnetic susceptibility) to image the subsurface and locate unmarked graves. The results indicate that up to 21 possible unmarked graves exist at the Prior Cemetery. The survey detected 17 with two or more geophysical techniques and four with a single technique. Nine possible unmarked graves were tested with a metal probe. Every tested anomaly revealed less compact soils indicative of an unmarked grave.

Life and death on a Barbadian sugar plantation: historic and bioarchaeological views of infection and mortality at Newton Plantation

AbstractDespite the rise in African Diaspora bioarchaeology, poor preservation and sampling bias has impeded Caribbean research. Paleodemography and infectious diseases are assessed here for 46 skeletons exhumed in 1997–98 from a slave cemetery at Newton Plantation (ca. 1660–1820). Life expectancy is closer to historic predictions than in earlier craniodental studies. High rates of periosteal infection were encountered but no evidence of specific skeletal diseases. Absence of sequelae does not support Newton as a healthy population relative to others. Rather, extreme stress, particularly for Newton females, is evidenced by the lowest relative mean age at death of any diaspora skeletal sample, and many mild to moderate lower limb infections in men, women and adolescents attest to injuries on the sugar gangs. Activity stress and abuse, coupled with disease and malnutrition, culminated in high mortality and replacement. This first comprehensive study of health on a Caribbean sugar plantation contributes to a growing biology of the African Diaspora and over three decades of Newton Plantation research. Specifically, it demonstrates the importance of systemic, multidisciplinary and comparative approaches to reconstructing the complex life stresses of slavery. Copyright © 2009 John Wiley & Sons, Ltd.

ON THE REGISTERS OF CARIBBEAN MEMORY OF SLAVERY1

From discourses elicited by the presence of a slave cemetery in Guadeloupe, the author distinguishes various registers of memory that offer a framework for understanding Caribbean identities. The absence of a meta-discourse is not seen as a vacuum or as a lack which would indicate the weakness of the collective ethos. Rather, it is interpreted through the multiplicity of narratives which replaces the Grand Narrative. This interpretation leads to a more empirically-informed constructivism trying to approach ‘mutiplicity’ on the basis of an account of what could be a multiple textual matrix. In time, this capacity to create several narratives is analyzed in relationship to a particular experience of power relations that has produced an alert critical consciousness which refuses to grant a meta-narrative any centrality and tends to create a multiply-segmented collectivity.

Historical and Chemical Traces of an Ozark Cemetery for Enslaved African-Americans: A Study of Silhouette Burials in Benton County, Arkansas

The identification of human graves in situations where there is little or no evidence of skeletal material or coffins has been a problem for archaeologists. In the spring of 1998, the Arkansas Archaeological Survey was hired to find the location of the “lost” Anderson family slave cemetery on property slated for a new airport. Field methods included front end loader blading and hand excavated units. The location of the slave cemetery on a low knoll in an agricultural floodplain was only identifiable by three features of disturbed soil thought to be grave-fill and the chemical remains of human burials. One feature contained a light colored stain identified as the archaeological phenomenon referred to variously as a ghost, silhouette, shadow, or degraded burial. In an attempt to confirm human burial by soil analysis, chemical tests were run on a limited number of samples for total digestion and exchangeable levels of elements present in human bodies. This study examines several elements that previous investigators have suggested as reliable indicators for silhouette burials. Because of frequent inundation and the addition of phosphorus to the field as a fertilizer, only the ratio of Zn/Cu is indicative of possible human burial. Zn/Cu ratios show clearly elevated levels at burial depth in the suspected cemetery features relative to control samples.

Biomechanical beam analysis of long bones from a late 18th century slave cemetery in Cape Town, South Africa.

This study aims to quantify the physical demands of a sample of late 18th century skeletons from an unmarked burial site on Cobern Street, Cape Town, South Africa. Historical studies suggest that these individuals were either slaves or "free black" people of low socioeconomic standing. Cortical cross-sectional areas of paired humeri and tibiae from the Cobern Street collection (N = 29), a modern cadaver collection (N = 31), and a hunter-gatherer collection (N = 30) were compared by means of biomechanical beam analysis on computerized tomography scans. Results showed that the Cobern Street sample, both males and females, were closer to the modern group in total tibial cortical area and in the second moments and polar moments of cortical area, than to the hunter-gatherer group. It is assumed that these results can be explained by differences in lower limb activity. Tibial strength properties showed the hunter-gatherer peoples to be highly mobile and active walkers in comparison to the Cobern Street and modern samples. The males from the Cobern Street sample showed significantly higher values for humeral strength properties than either the hunter-gatherer or modern individuals, attesting to their status as manual laborers. The humeral cross-sectional strength properties for females were very similar between the Cobern Street and modern groups but again significantly different from the hunter-gatherer sample. The domestic chores performed by females of the recent cadaver sample may be very similar to those performed by the Cobern Street sample.

Biomechanical beam analysis of long bones from a late 18th century slave cemetery in Cape Town, South Africa

This study aims to quantify the physical demands of a sample of late 18th century skeletons from an unmarked burial site on Cobern Street, Cape Town, South Africa. Historical studies suggest that these individuals were either slaves or “free black” people of low socioeconomic standing. Cortical cross-sectional areas of paired humeri and tibiae from the Cobern Street collection (N = 29), a modern cadaver collection (N = 31), and a hunter-gatherer collection (N = 30) were compared by means of biomechanical beam analysis on computerized tomography scans. Results showed that the Cobern Street sample, both males and females, were closer to the modern group in total tibial cortical area and in the second moments and polar moments of cortical area, than to the hunter-gatherer group. It is assumed that these results can be explained by differences in lower limb activity. Tibial strength properties showed the hunter-gatherer peoples to be highly mobile and active walkers in comparison to the Cobern Street and modern samples. The males from the Cobern Street sample showed significantly higher values for humeral strength properties than either the hunter-gatherer or modern individuals, attesting to their status as manual laborers. The humeral cross-sectional strength properties for females were very similar between the Cobern Street and modern groups but again significantly different from the hunter-gatherer sample. The domestic chores performed by females of the recent cadaver sample may be very similar to those performed by the Cobern Street sample. Am J Phys Anthropol 112:207–216, 2000. © 2000 Wiley-Liss, Inc.

An African-Type Healer/Diviner and His Grave Goods: A Burial from a Plantation Slave Cemetery in Barbados, West Indies

An adult male buried in the late 1600s or early 1700s and excavated from a plantation slave cemetery in Barbados had the cemetery's richest assortment of grave goods: an iron knife, several types of metal jewelry, an earthenware pipe, and a necklace of money cowries, fish vertebrae, dog canine teeth, European glass beads, and a large carnelian bead probably from India. Most of these artifacts are unique to New World African descendant sites. The individual was probably an African-type diviner/healer whose high status in the slave community is reflected in his relatively elaborate artifact inventory.

A prone burial from a plantation slave cemetery in Barbados, West Indies: Possible evidence for an African-type witch or other negatively viewed person

Dating to the late 1600s or early 1700s, a burial excavated from a slave cemetery at Newton Plantation in Barbados had several unique characteristics. Buried in the largest artificial earthen mound in the cemetery without grave goods or a coffin, this young adult woman was the solitary interment in the mound and the cemetery’s only prone burial. Her skeleton showed no signs of unusual death although analysis of lead in her bones suggests she suffered from severe lead poisoning. Documentary evidence on Barbados slave culture in general and ethnographic/ethnohistorical evidence on West African mortuary practices suggest interpretations for this burial: She may have been a witch or some other negatively viewed person with supernatural powers who, following African custom, was feared or socially ostracized.

Mortuary patterns at the Harney site slave cemetery, Montserrat, in Caribbean perspective

Mortuary patterns discernible at the Harney site, despite its disturbed condition, include demographic, burial, and artifact information derived from 17 skeletons, 19 unmatched bones, 10 graves, and 134 artifacts. The cemetery dates to the late 18th century and provides data on the mortuary practices of enslaved persons in Montserrat at a time when sugar production dominated the economy of the British West Indies. A broader perspective on the mortuary patterns of enslaved populations within the Caribbean region is provided by comparable data from burial sites in two other British islands, Barbados and Jamaica, and a mainland South American colony, Dutch Guiana—now Suriname. Collaboration by avocational and professional archaeologists during the Harney site salvage project exemplifies the joint research efforts typical of many small islands in the eastern Caribbean.

Congenital syphilis in the past: slaves at Newton Plantation, Barbados, West Indies.

Hutchinson's incisors and Moon's molars are specific lesions of congenital syphilis. The extensive but fragmentary clinical literature on these conditions describes reduced dimensions and thin enamel in the permanent incisors and first molars, crowding and infolding of the first molar cusps, notching of the upper incisors, and apical hypoplasias of the permanent canines. A Barbados slave cemetery (ca. 1660-1820 AD) includes three individuals with these features, suggesting a frequency at birth of congenital syphilis in the population approaching 10%. These three cases show triple the frequency of all hypoplasias and more than seven times the frequency of pitting hypoplasia present in the remainder of the series. The recognizable congenital syphilis cases account for much of the remarkably high frequency of hypoplasias in the series as a whole. We infer that syphilis contributed substantially to morbidity, infant mortality, and infertility in this population. Presence or absence of congenital syphilis may account for much of the variability in health and mortality seen among nineteenth century African-American populations.

Searching for a Slave Cemetery in Barbados, West Indies: A Bioarchaeological and Ethnohistorical Investigation. Jerome S. Handler. Research Paper No. 59. Center for Archaeological Investigations, Southern Illinois University, Carbondale, 1989. xviii + 125 pp., figures, plates, tables, appendixes, notes, references. '8.00 (paper).

Searching for a Slave Cemetery in Barbados, West Indies: A Bioarchaeological and Ethnohistorical Investigation. Jerome S. Handler. Research Paper No. 59. Center for Archaeological Investigations, Southern Illinois University, Carbondale, 1989. xviii + 125 pp., figures, plates, tables, appendixes, notes, references. '8.00 (paper).

Description of skeletal remains from a Black slave cemetery from Montserrat, West Indies.

Description of skeletal remains from a Black slave cemetery from Montserrat, West Indies.

Excavations at the Harney Site slave cemetery, Montserrat, West Indies.

Excavations at the Harney Site slave cemetery, Montserrat, West Indies.