The Birth of Timbuctoo
Timbuctoo is a predominantly African American community in Burlington County, New Jersey. Four men who are believed to have escaped enslavement in Maryland- David Parker, Ezekiel Parker, Wardell Parker, and Hezekiah Hall- acquired the land from a Quaker businessman, William Hilyard in 1826.
In its early years, the community prioritized education and spirituality, establishing at least two schools and a church with an adjoining cemetery. After the Civil War, the population of Timbuctoo reached its peak of around 150 people. Still referred to as "Buctoe" by older residents, Timbuctoo experienced a sharp drop in population by the 20th century, as agriculture declined and residents sought better-paying jobs elsewhere.
David Parker's Obituary
David Parker's Obituary
Hezekiah Hall's obituary
Hezekiah Hall's Obituary
The Battle of Pine Swamp
NJ Mirror article of the Battle of Pine Swamp
In the mid-19th century, as the Fugitive Slave Laws threatened the freedom of African American people even in free states, communities like Timbuctoo became sanctuaries- and battlegrounds- for justice. Because of its proximity to Maryland and Delaware, where slavery was still legal, Timbuctoo was a target for slave catchers. This became more common after the Fugitive Slave Act of 1850, which strengthened existing laws facilitating the return of slaves who had escaped to free states.
The Battle of Pine Swamp, which occurred near Timbuctoo in 1860, stands as a powerful testament to African American resilience and resistance during a time of profound injustice and great peril. Timbuctoo residents and allies protected Perry Simmons, a self-emancipated man living in Timbuctoo, from attempts to return him to slavery. Strong community bonds at Timbuctoo supported residents through periods of legalized enslavement, war, and Jim Crow laws.
Children of Timbuctoo
Children often leave unique and fascinating traces in the archaeological record, offering insights into their lives, societal roles, and cultural practices. Miniature tools, weapons, and toys found at archaeological sites showcase how children learned about the world and their place in it through play and imitation. Understanding children in the archaeological record helps us see their contributions to society and gain a deeper understanding of past family life and community structure. The objects on display here reflect children's play at Timbuctoo in the late 19th and early 20th centuries.
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Canning and Consumption
During the 1930s, the act of preserving food was more than just a practical solution—it was a radical affirmation of survival, identity, and resilience. Glass jars symbolized community and generational knowledge, carrying food along with the wisdom of preservation and shared recipes. For many, canning was a way to foster connections with others, whether through the sharing of jars or the communal effort of working together to prepare and store food.
The glass jars featured in this exhibition are not just containers for fruits and vegetables. They are symbols of resilience, self-sufficiency, and resourcefulness—essential practices during the Great Depression of the 1930s. Canning symbolized autonomy and stability amid economic hardship. Growing, harvesting, and canning food was a personal assertion of dignity and self-reliance in an uncertain world.
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Objects of Identity and Resilience
Archaeology, which emerged as a discipline during colonial expansion, has often reflected racial and class prejudices that marginalize non-European societies. Early practices mirrored colonial exploitation, with artifacts taken from communities without consent and displayed in elite institutions. The intersection of race and class has shaped archaeology's focus on elites since its inception, but recent shifts seek to highlight the lives of marginalized groups like enslaved peoples and Indigenous communities, offering a more complete view of history. Perceptions of race and class shape archaeology, from site selection to artifact interpretation. Acknowledging these influences enables a more inclusive and accurate understanding of history that amplifies diverse voices, not just those of the powerful
Dixie Peach Hair Pomade Jar
Made by Lander, the bottle for ‘The Original’ is colorless glass, dated from 1940 onward. Dixie Peach pomade was first produced in 1942 and became popular in the ‘60s with Black performers. It was later widely popularized by entertainers such as Elvis and Johnny Cash. It was marketed to and widely used by Black communities and was likely common at Timbuctoo. The American blues band ‘Dixie Peach’ even used the name because of its connection to African American musicians, as well as its southern-sounding name.
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Consider: Artifacts like these tell us about access to materials and how people want to present themselves. Think about your own kitchen cabinet or bedroom. What would people know about you by looking at your collection of coffee mugs or the contents of your junk bowl?
Daily Lives at Timbuctoo
The personal items featured in this exhibition allow us to explore the nuanced and often invisible dimensions of race and class. They challenge us to consider how identity is crafted, how belonging is negotiated, and how personal narratives intersect with the broader social structures in which we live. Each item on display is a fragment of a larger story- one that reflects the complexities of human experience and how race and class shape our possessions. Even the most utilitarian objects carry within them the stories of resilience, adaption, and self-expression that shaped the community of Timbuctoo. These items reflect not only personal histories but the broader social, cultural, and political contexts of the community.In times of struggle, personal items often serve as markers of survival, providing indidvudals with a sense of community in the face of adversity. They are symbols of struggle and triumph, adaptation, and belonging, as well as reminders of the persistent disparities that continue to shape the lives of individuals across generations.
Consider: These were highly valued items and were made for repair. How might this item have ended up being discarded?
Temple and Timbuctoo
Scholars now prioritize community archaeology, allowing descendant communities to shape narratives about their histories. In 2009, Temple University archarologists David Orr and Christopher Barton led excavations as part of the Timbuctoo Discovery Project, uncovering pottery, glass, and other materials used by the residents. The majority of the 15,042 artifcats recovered date to between the 1910s-1940s.
These metal articifacts underwent a process called electrolysis that cleans and conserves corroded metals. Electrolysis, or electrolytic reduction, uses electrical and chemical reactions to convert rust and other corroded products into a more stable form. When the process is complete, these metal artifacts are stabilized for long-term curation with an anticorrosive protective coating to prevent additional oxidation or corrosion.
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Artifacts undergoing the electrolysis process
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Continuing the Journey
The Ongoing Story of Timbuctoo
Timbuctoo is not an abandoned town! Today there are approximately 19 households that live on fifty acres of land. In the Spring of 2025, a team led by descendant Guy Weston will be excavating Weston’s family home. Weston is an active part of the Timbuctoo community and director of the Timbuctoo Historical Society. Weston’s four-times great-grandfather, John Bruer, a “free colored man,” purchased an acre of land in what is now Westampton Township for $30 in 1829.
The Timbuctoo community has become a point of interest for historians and community leaders working to preserve and honor its legacy. For more information on Timbuctoo, including historical documents, 19th century newspaper articles, and other educational resources.
Temple Students Excavating Timbuctoo
Temple Anthropology students working on the Timbuctoo Discovery Project to unearth an African-American settlement dating to the U.S. Civil War (2010).
Describe your image
Describe your image
Describe your image
Describe your image