Introduction In thinking about the future of contemporary Maroon societies, a question that inevitably arises is: can minority cultures with relatively small populations, such as those of the Maroons, survive and maintain their integrity in this era of globalization , and how? Connected with this
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Kenneth Bilby and Rivke Jaffe
Introduction The creole languages of Suriname and the Maroon Creoles in particular have been the subject of a fair amount of research spanning more than two centuries and figured prominently in research on creole genesis due to their rather conservative nature. Despite this, we know very little
slaves and the maroon communities, groups that – in whites’ eyes – had dangerously escaped colonial control. 29 Controlling Runaways Although Venezuelan authorities always considered runaways a matter of concern, during the Age of Revolutions, officials perceived these communities as a greater threat to
Richard Price and Christopher D.E. Willoughby
up the Suriname River. Together, these two documents contain everything we found to be of interest about Wyman’s brief sojourn among the Saamaka people and the Saa Kiiki (Sara Creek) Ndyuka people, living in what was then the cluster of Maroon villages along the Suriname River that were closest to
subaltern people in many periods in history have left traces of a deep connectedness to nature and, in particular, a keen appreciation of the wild. I will give only a very compressed version of two examples: maroons and Jewish partisans. These are both extreme cases, but from the darkest midnights in
Narrative history of the Kwinti Maroons covering approximately 250 years. They had settled West of Paramaribo before 1750. Only in 1887, 24 years after the abolition of slavery, did the authorities acknowledge the Kwinti as free Maroons. Based on archival sources in Suriname and the Netherlands.
Argues that all American nations except Suriname now provide legal protection for its indigenous/Maroon populations. Demonstrates that successive Suriname governments have been pursuing an increasingly militant and destructive policy against both Maroons and indigenous communities. Calls for rapid legislation, to bring Suriname's constitution and legal code in line with the various human rights and ecological treaties to which the country is party. Also reviews recent work on remnants of quilombos in Brazil, which often uses research on Caribbean Maroon communities as implicit or explicit models.
Description of the health-care system of the Ndjuka Maroons. The author discusses such topics as diagnostist therapy, the mechanics of interpretation, obia, and payment. According to Vernon, 'perhaps the most outstanding feature of Ndjuka health-care is its complete immersion in the coherent socio-cultural whole, and the crucial role alotted to illness as the revealing mark of any troubled socio-economic relations'.
[First paragraph]While conducting research with Sally Price for a book (R. & S. Price 2002) about Maroons in Guyane (French Guiana) - all of whom have recent or ancestral roots in Suriname - 1 have come to realize that the Maroon population figures routinely used in the scholarly and popular literature are considerably out of date, for both Suriname and Guyane, as well as for the Maroon diaspora in the Netherlands.1 This brief essay is intended to provide new estimates, some of which have startling implications.
bandámmba (hereafter spelled banamba) 2 would be flourishing as one of the most popular Maroon dances in Suriname, French Guyana, and their diasporic communities abroad. Today, in addition to the ritual and celebratory contexts with which it was initially associated, banamba is abundantly referenced in