Papers by Kimberly S . Pyszka
Arkansas Historical Quarterly, 2018
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With the Church Act in 1706, the General Assembly of South Carolina established the Church of Eng... more With the Church Act in 1706, the General Assembly of South Carolina established the Church of England as the official church of the colony and defined ten parishes. Soon after, missionaries were dispatched from England and churches constructed. Little archaeological research has been conducted on colonial South Carolina Anglican churches, so any archaeological intervention offers a rare opportunity to understand them.
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In 1707 ‘a small but convenient House of Brick’ (SPG, St Paul’s Vestry to SPG Secretary, January ... more In 1707 ‘a small but convenient House of Brick’ (SPG, St Paul’s Vestry to SPG Secretary, January 20, 1715) was built
and made ready for the newly arrived missionary of St Paul’s parish. In late July of 1715 it was burned during the
Yamasee Indian War and never rebuilt. Other than that, very little was known from the historical records about this
parsonage or others from this early Colonial period in the Carolinas. Early 18th-century structures in South Carolina
are rare, and parsonages even more rare. This parsonage site is the only known early 18th-century Anglican parsonage
location in the state. Therefore, the site offers insight into two aspects of early South Carolina history that have been
under researched – early 18th-century architecture and the lives of the early Anglican missionaries. Here, using multiple
lines of evidence, we will provide architectural interpretations, as well as present data supporting the hypothesis that the
structure we have located archaeologically is indeed the St Paul’s parsonage.
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In 1706, the Church of England became the established church of South Carolina. Construction of s... more In 1706, the Church of England became the established church of South Carolina. Construction of several churches began shortly thereafter under the supervision of local parish supervisors. Archaeological testing at the 1707 St. Paul’s Parish Church indicates parish supervisors purposely altered the church’s orientation from the traditional east-to-west orientation in order to make it more of a presence on the landscape. A subsequent regional landscape study of other early-18th century South Carolina Anglican churches suggests that throughout the colony, church supervisors strategically placed churches on the landscape to be material expressions of the Anglican Church’s presence and power in the culturally and ethnically divided colony. As a consequence of the intentional placement of churches on the landscape, the South Carolina Anglican Church played a larger role in the development of the colony by affecting the expansion of transportation networks and later settlement patterns.
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Books by Kimberly S . Pyszka
University of Alabama Press, 2023
The Archaeology of Protestant Landscapes focuses on three religious institutions in the US South ... more The Archaeology of Protestant Landscapes focuses on three religious institutions in the US South in the eighteenth and nineteenth centuries: St. Paul’s Parish Church in coastal South Carolina, St. Luke’s Episcopal Church in central Alabama, and Cane Hill College in Northwest Arkansas. Drawing from archaeological surveys and excavations, artifact analysis, archival research, geophysical testing, and architectural information on religious structures, Kimberly Pyszka offers case studies of these institutions, which were located in developing communities that varied socially, politically, and economically.
Pyszka uses these case studies to demonstrate that select religious institutions used and modified natural landscape features to create cultural landscapes to express their ideology, identity, goals, and social, religious, and political power. She notes that where those structures were constructed, how they sat on the landscape, their architectural style, and their overall visual appearance were well-considered decisions made by religious leaders to benefit their organizations, communities, and, sometimes, themselves.
Pyszka also uses these case studies to highlight the social roles that religious organizations played in the development of communities. She points to landscape decisions—specifically to how the architectural design of religious structures was used, intentionally or not, to unite people, often those of differing religious backgrounds—as contributing to the creation of a common identity among people living in new and still-growing settlements, aiding in community development. This book contributes to the growing body of work within historical archaeology on churches, churchyards, and cemeteries and to the increasing awareness among archaeologists of how these sites contribute to questions of identity, consumerism, trade, and colonialism.
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Papers by Kimberly S . Pyszka
and made ready for the newly arrived missionary of St Paul’s parish. In late July of 1715 it was burned during the
Yamasee Indian War and never rebuilt. Other than that, very little was known from the historical records about this
parsonage or others from this early Colonial period in the Carolinas. Early 18th-century structures in South Carolina
are rare, and parsonages even more rare. This parsonage site is the only known early 18th-century Anglican parsonage
location in the state. Therefore, the site offers insight into two aspects of early South Carolina history that have been
under researched – early 18th-century architecture and the lives of the early Anglican missionaries. Here, using multiple
lines of evidence, we will provide architectural interpretations, as well as present data supporting the hypothesis that the
structure we have located archaeologically is indeed the St Paul’s parsonage.
Books by Kimberly S . Pyszka
Pyszka uses these case studies to demonstrate that select religious institutions used and modified natural landscape features to create cultural landscapes to express their ideology, identity, goals, and social, religious, and political power. She notes that where those structures were constructed, how they sat on the landscape, their architectural style, and their overall visual appearance were well-considered decisions made by religious leaders to benefit their organizations, communities, and, sometimes, themselves.
Pyszka also uses these case studies to highlight the social roles that religious organizations played in the development of communities. She points to landscape decisions—specifically to how the architectural design of religious structures was used, intentionally or not, to unite people, often those of differing religious backgrounds—as contributing to the creation of a common identity among people living in new and still-growing settlements, aiding in community development. This book contributes to the growing body of work within historical archaeology on churches, churchyards, and cemeteries and to the increasing awareness among archaeologists of how these sites contribute to questions of identity, consumerism, trade, and colonialism.
and made ready for the newly arrived missionary of St Paul’s parish. In late July of 1715 it was burned during the
Yamasee Indian War and never rebuilt. Other than that, very little was known from the historical records about this
parsonage or others from this early Colonial period in the Carolinas. Early 18th-century structures in South Carolina
are rare, and parsonages even more rare. This parsonage site is the only known early 18th-century Anglican parsonage
location in the state. Therefore, the site offers insight into two aspects of early South Carolina history that have been
under researched – early 18th-century architecture and the lives of the early Anglican missionaries. Here, using multiple
lines of evidence, we will provide architectural interpretations, as well as present data supporting the hypothesis that the
structure we have located archaeologically is indeed the St Paul’s parsonage.
Pyszka uses these case studies to demonstrate that select religious institutions used and modified natural landscape features to create cultural landscapes to express their ideology, identity, goals, and social, religious, and political power. She notes that where those structures were constructed, how they sat on the landscape, their architectural style, and their overall visual appearance were well-considered decisions made by religious leaders to benefit their organizations, communities, and, sometimes, themselves.
Pyszka also uses these case studies to highlight the social roles that religious organizations played in the development of communities. She points to landscape decisions—specifically to how the architectural design of religious structures was used, intentionally or not, to unite people, often those of differing religious backgrounds—as contributing to the creation of a common identity among people living in new and still-growing settlements, aiding in community development. This book contributes to the growing body of work within historical archaeology on churches, churchyards, and cemeteries and to the increasing awareness among archaeologists of how these sites contribute to questions of identity, consumerism, trade, and colonialism.