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Damian Alan Pargas

forms of marronage, usually among first-generation African slaves. Wilderness maroons—slaves who fled to natural hiding places in the forests or countryside, often in groups—are indeed the freedom seekers that have received the most attention in the academic literature, with Jamaica, Suriname and Brazil

Viré, F.

-Orient par le fléau d’une pullulation, surtout dans les cités, de bandes de chiens considérés comme «marrons» (angl. «maroon» de l’espagnol «cimarron» c’est-à-dire revenu à la vie sauvage) par certains cynologues et comme «pariahs» par certains autres. On tolérait, cependant, dans une certaine mesure, la

Garnett Roper and Esther D. Reed

. Devon Dick takes us back to 1865 and the role of the Maroons in the Morant Bay Freedom War. As becomes apparent in his richly historical piece, the heritage of the Jamaican peoples in their struggle against slavery is both contested and contentious to the present-day. The Maroons were runaways from

H. Thoden van Velzen

new wave of maroons. Two books tell that story: Stedman’s Narrative of a Five Years Expedition against the Revolted Negroes of Surinam , newly transcribed from the original 1790 manuscript, edited, and with an introduction and notes, by Richard and Sally Price (1988) and Stedman’s Surinam: Life in

James A. Delle

abundance of their paradisiacal garden, descending into sin and sloth. Privateering, prostitution, drunkenness, and idleness reigned in a lawless landscape where pirates and maroons alike could thrive outside of the bounds of civilized society. By the early eighteenth century, there was a third phase

Neil Roberts

ritual was outwardly Native Baptist and inwardly Poko-Kumina. The remaining four chapters survey Jamaica’s black population in 1865 during Governor Eyre’s infamous regime, explain black women’s suppression, and rationalize how white elites, with the assistance of the Maroons and their Janus

James Robertson

. Besides adapting to Jamaica’s climate, persistent fears of slave revolts and maroons pushed planters to build for defensibility. Here the arrival of Scots settlers after the Act of Union with England introduced reconstructed versions of the tower houses erected in the frontier zones of fifteenth- and

David Geggus

, not the father-in-law, of Toussaint’s father. It is far from true that two-thirds of the Africans sold by French slavers were adult men, or that the French often made nonaggression pacts with maroons, or that Saint Domingue’s baptismal and notarial records “only go back to 1776” (p. 277). One may also

Jeroen Dewulf

, Anansi stories, and maroon culture. Van Kempen does not hide his own sympathies in these discussions. An example is his comparison of Helman’s De foltering van Eldorado with Anton de Kom’s Wij slaven van Suriname and his characterization of the former as a book that is “five times larger than De Kom

Isabelle Leymarie

with many of the artists he interviewed, he considers the different Jamaican strains. Some are traditional, such as quadrille, Maroon music, Kumina, Buru, Pocomania (and Revival music in general), Niabinghi, that is “the roots.” Others are more modern, such as mento, ska, rocksteady, reggae, and