New York destroyed a village full of African-American landowners to create Central Park

Image: Seneca Village Project; Google Earth.

In the mid 19th century, New York City decided it needed a park. The city was growing fast, and everyone was conscious that this was one metric on which its rivals in Europe had the upper hand. In 1845, the editor of the New York Evening Post wrote a special Independence Day editorial, enviously praising Britain’s acres of parks, noting: "These parks have been called the lungs of London."

Beyond Brit-envy, there was also the problem of the changing downtown area. Once the spot where fashionable ladies perambulated, it was becoming crowded with a new immigrant population, as well as noise and the smoke produced by industry. According to the Louise Chipley Slavicek, author of New York’s Central Park, the pro-park lobby were largely “affluent merchants, bankers and landowners”, who wanted a “fashionable and safe public place where they and their families could mingle and promenade”. 

And so in 1851, Ambrose Kingsland, the city’s mayor, agreed to create one. By 1854, the city had chosen generous chunk of land in the centre of the island between what is now 59th and 106th streets, and construction on the park began. (It was later extended four blocks further north). The park is still there today, and everyone loves it: despite centuries of urban development, the park has remained an anchoring chunk of green space among the ever-denser Manhattan streets.

But there’s another side to the story. By the time the decision to create a park was made, there wasn’t enough empty space left in Manhattan. So the city chose a stretch of land where the largest settlement was Seneca Village, population 264, and seized the land under the law of eminent domain, through which the government can take private land for public purposes. Residents protested to the courts many times, against both the order and the level of compensation being offered for their land; eventually, though, all were forced to leave.

Two thirds of the population was black; the rest Irish. There were three churches and a school. And 50 per cent of the heads of households owned the land they lived on, a fact conveniently ignored by the media of the time, who described the population as “squatters” and the settlement as “n***er village”.

If you visited the park during its first 150 years of existence, you’d have no idea this village ever existed. It was only in 2001 that a small group called the Seneca Village Project pressured the city to install a small plaque; it describes the village as a “unique community”, which may well have been “Manhattan’s first prominent community of African American property owners”.

Since then the group, formed in the late nineties by a group of archaeologists and historians, has gone much further in bringing the village back into the cultural consciousness. In 2011, it managed to get permission to carry out an archaeological dig in Central Park, in order to find out more about the village and its residents.

Anthropologist Diana Wall was a founding member of the project. She told me that the excavation helped solidify information about the settlement, which even she herself had thought might be an “urban myth” when she first heard about it:

What I really like about historical archaeology is that you end up talking about families who have names; you can find out about aspects of their lives.

Fragments of crockery found during the Seneca Village dig. Image: the Media Center for Art History, Department of Art History and Archaeology, Columbia University.

In fact, there’s actually quite a lot recorded about Seneca Viillage: the simple fact that many of the residents owned their land meant that the settlement generated a lot of paperwork. In future, Wall and her colleagues hope to make a film and book about the settlement and its residents. Every few years, the project gets a grant, usually from the National Science Foundation, which moves it a little closer to these goals.

So why does the demolition of a tiny village, razed in the 19th century to create a park that’s since been enjoyed by millions, matter? Wall places it in a much wider narrative, in which African Americans’ role in the nation's early public life has been erased: “There’s been a denial that there were African Americans in New York City," she says. In 1991, a slave burial ground was discovered during excavations to build a new office block north of City Hall – a reminder that nearly a quarter of the city’s population was black by the time of the American Revolution.

A 19th century map of part of the settlement, marked with names of some residents.

Then there’s the question of what might have been. At the end of the Central Park plaque, there’s an apparently innocuous line, noting: “The residents and institutions of Seneca village did not re-establish their long-standing community in another location”.

For Wall, this is key to the tragedy of Seneca Village. In an article on African-American communities in New York, she explains that, in the years after the 1827 slave emancipation, the safest way to live as an African American was in a separate, “enclave” community. As the village was destroyed, so was this safe haven for what she believes based on census records was a “black middle class”. She tells me now:

Many of the residents stayed relatively local to New York [after the village was demolished], but what they did not do was stay together. And that’s what’s so tragic: it was a community, and then the community was gone.

Another key part of the Seneca Village Project is an attempt to trace the genealogies of those who lived there, and find any living descendents. So far, unfortunately, this has been unsuccessful.

The continuance of a community made up of African-American landowners, bang in the middle of Manhattan, could have made for a very different New York – or even a very different United States – today. It’s a reminder that seemingly small decisions, like uprooting a certain community, or bulldozing a council estate, can change a city for good. You have to wonder whether all the mingling and promenading was worth it.

You can find out more about the Seneca Village Project here

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The Thessaloniki dig problem: How can Greece build anything when it’s swarming with archaeologists?

Archaeological finds on display in an Athens metro station. Image: Gary Hartley.

It’s fair to say that the ancient isn’t much of a novelty in Greece. Almost every building site quickly becomes an archaeological site – it’s hard to spin a tight 360 in Athens without a reminder of ancient civilisation, even where the city is at its ugliest.

The country’s modern cities, recent interlopers above the topsoil, serve as fascinating grounds for debates that are not just about protecting the ancient, but what exactly to do with it once it’s been protected.

The matter-of-fact presentation that comes with the many, many discoveries illustrates the point. Athens often opts to display things more or less where they were found, making metro stations a network of museums that would probably take pride of place in most other capitals. If you’re into the casual presentation of the evocative, it doesn’t get much better than the toy dog on wheels in Acropolis station.

That’s not even close to the extent of what’s available to cast an eye over as you go about your day. There are ruins just inside the city centre’s flagship Zara store, visible through the glass floor and fringed by clothes racks; Roman baths next to a park cafe; an ancient road and cemetery in an under-used square near Omonia, the city’s down-at-heel centre point.

Ruins in Zara. Image: Gary Hartley.

There is undoubtedly something special about stumbling upon the beauty of the Ancients more or less where it’s always been, rather than over-curated and corralled into purpose-built spaces, beside postcards for sale. Not that there isn’t plenty of that approach too – but Greece offers such sheer abundance that you’ll always get at least part of the history of the people, offered up for the people, with no charge attached.

While the archaic and the modern can sit side by side with grace and charm, economic pressures are raising an altogether more gritty side to the balancing act. The hard press of international lenders for the commercialisation and privatisation of Greek assets is perhaps the combustible issue of the moment – but archaeology is proving something of a brake on the speed of the great sell-off.

The latest case in point is the development of Elliniko – a site where the city’s decrepit former airport and a good portion of the 2004 Olympic Games complex sits, along the coastal stretch dubbed the Athens Riviera. With support from China and Abu Dhabi, luxury hotels and apartments, malls and a wholesale re-landscaping of several square kilometres of coastline are planned.

By all accounts the bulldozers are ready to roll, but when a whole city’s hovering above its classical roots, getting an international, multi-faceted construction job off the ground promises to be tricky – even when it’s worth €8bn.


And so it’s proved. After much political push and shove over the last few weeks, 30 hectares of the 620-hectare plot have now been declared of historical interest by the country’s Central Archaeological Council. This probably means the development will continue, but only after considerable delays, and under the watchful eye of archaeologists.

It would be too easy to create a magical-realist fantasy of the Ancient Greeks counterpunching against the attacks of unrestrained capital. The truth is, even infrastructure projects funded with domestic public money run into the scowling spirits of history.

Thessaloniki’s Metro system, due for completion next year, has proved to be a series of profound accidental excavations – or, in the immortal words of the boss of Attiko Metro A.E., the company in charge of the project, “problems of the past”.

The most wonderful such ‘problem’ to be revealed is the Decumanus Maximus, the main avenue of the Byzantine city – complete with only the world’s second example of a square paved with marble. Add to that hundreds of thousands of artefacts, including incredibly well-preserved jewellery, and you’ve a hell of a haul.

Once again, the solution that everyone has finally agreed on is to emulate the Athens approach – making museums of the new metro stations. (Things have moved on from early suggestions that finds should be removed and stored at an ex-army camp miles from where they were unearthed.)

There are other problems. Government departments have laid off many of their experts, and the number of archaeologists employed at sites of interest has been minimised. Non-profit organisations have had their own financial struggles. All of this has aroused international as well as local concern, a case in point being the U.S. government’s renewal of Memorandums of Understanding with the Greek state in recent years over protection of “cultural property”.

But cuts in Greece are hardly a new thing: lack of government funding has become almost accepted across society. And when an obvious target for ire recedes, the public often needs to find a new one.

Roman baths in Athens. Image: Gary Hartley.

Archaeologists are increasingly finding themselves to be that target – and in the midst of high-stakes projects, it’s extremely hard to win an argument. If they rush an excavation to allow the quickest possible completion, they’re seen as reckless. If they need more time, they’re blamed for holding up progress. 

Another widely-told but possibly-apocryphal tale illustrates this current problem. During the construction of the Athens Metro, a construction worker was so frustrated by the perceived dawdling of archaeologists that he bought a cheap imitation amphora in a gift shop, smashed it up and scattered the fragments on site. The worthless pieces were painstakingly removed and analysed.

True or not, does this tale really prove any point about archaeologists? Not really. They’re generally a pragmatic bunch, simply wanting to keep relics intact and not get too embroiled in messy public debates.

It also doesn’t truly reflect mainstream attitudes to cultural capital. By and large, it’s highly valued for its own sake here. And while discoveries and delays may be ripe for satire, having history’s hoard on your doorstep offers inconveniences worth enduring. It’s also recognised that, since tourists are not just here for the blue skies, good food and beaches, it’s an important money-maker.

Nonetheless, glass malls and shiny towers with coastal views rising from public land are good for the purse, too – and the gains are more immediate. As the Greek state continues its relentless quest for inward investment, tensions are all but guaranteed in the coming years. 

This is a country that has seen so many epic battles in its time it has become a thing of cliché and oiled-up Hollywood depiction. But the latest struggle, between rapacious modernity and the buried past, could well be the most telling yet. 

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