Conference Agenda

Details gleaned from 19th century documents and archaeological excavations on the Eastern Shore of Maryland resulted in the discovery of a small, unexpectedly intact domestic site on the USFWS Blackwater National Wildlife Refuge. Research indicates this climate change endangered site is part of the homeplace of Ben Ross, the father of Harriet Tubman. Ross lived in this area with several people, including his children, during the first half of the 19th century. This paper discusses the methods used to discover the domestic site, details surviving cultural features, and highlights important artifacts.

Over three years of archaeological investigations along the Blackwater River in Dorchester County, Maryland led to the identification of the Ben Ross Homeplace site (18DO556), the home of Harriet Tubman’s father. The site’s artifact assemblage indicates a domestic occupation during the first half of the 19th century. A close analysis of the collection suggests that the Ross family developed a concept of Homeplace as a space to facilitate identity, autonomy, and resistance. Furthermore, Tubman’s memories of working alongside her father and brothers, as well as the site’s material cultural, suggest a feminine led household that may have been responsible for establishing the home as a Homeplace behind locked doors.

Maryland Department of Transportation archaeologists discovered a substantial brick house foundation, large cellar, and kitchen fireplace on Harriet Tubman’s Birthplace on the Eastern Shore of Maryland. While a 19th century ceramic and faunal assemblage reflect a family of humble means, the brick foundation and location adjacent to a historically navigable waterway suggests initial occupation by the enslaver or other person of status. By the early 1800s, a West African spirit bundle was placed in front of the kitchen hearth, suggesting a connection to Africa. This paper uses archaeological data to explore how this homeplace evolved over time.

Faunal remains recovered from the Ben Ross Homeplace and Thompson Quarter sites were analyzed and compared to one another as well as early to mid-nineteenth century sites on the Eastern Shore of Maryland. The Thompson Quarter site was lived in by enslaved and free African Americans but may have initially served as the enslaver’s first home. The Ben Ross Homeplace was occupied by the Ross family, who included free and enslaved people over time. Both faunal assemblages show similar patterns in the kinds of animals harvested, but there are notable differences in diversity and richness of taxa, body parts, and bone fragmentation. This paper considers whether the differences could have been behavioral, attritional, or caused by differences in sample size. A method for indexing fragmentation as a function of food preparation is also proposed here.

As a public agency who supports the study of the African diaspora along our transportation routes, the Maryland Department of Transportation (MDOT) engages heavily with descendant communities and public audiences. One initiative we use to stimulate interest in Maryland history and connect with the public is a virtual museum. MDOT’s Ben Ross Homeplace Virtual Museum uses broadcasting and participatory approaches by sharing 3D models of select artifacts to stimulate interaction from descendants and our virtual visitors. While an online virtual museum with 3D models offers an accessible multisensory educational opportunity for a geographically inaccessible site, it simultaneously removes the material culture from the context of its cultural landscape thereby creating interpretive and educational obstacles. This paper will examine the benefits, limitations, and ethical challenges of using digital tools such as 3D modeling with the Ben Ross Homeplace site as a case study.

Oral history plays an important role in preserving a community's cultural and historical identity. This paper focuses on members of Harrisville and Malone's Church, descendants of Harriet Tubman's family and friends in Dorchester County. By examining firsthand accounts and community memories, we discover the enduring influence of faith and family embedded in Malone's Church legacy. This research enriches our understanding of the African American past and enhances archeological practices by integrating narrative depth into physical findings. Ultimately, this research is committed to preserving the vibrant narratives of Malone's Church. By doing so, we want to foster a broader appreciation of the contributions of oral histories to historical archaeology and ensure that these stories continue to inspire and educate future generations.