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Joseph M. Murphy

292 Reviews VAN VELZEN, H. U. E. Thoden, and VAN WETERING, W., The Great Father and the Danger. Religious cults, material forces, and collective fan- tasies in the world of the Surinamese Maroons, Dordrecht, The Netherlands/Providence U.S.A., Floris Publications, 1988, xiv, 451 pp., Dfl. 45, 90

Summits Where Souls Gather

Mountain Pilgrimage in Post-disaster Japan

Shayne A.P. Dahl

include the famous maroon-framed Disaster Prevention Center (Bōsai Sentā 防災センター) of Minami Sanriku 南三陸 in Miyagi prefecture, upon the roof of which ten people survived by clambering up an antennae to find refuge from the tsunami, and a solitary pine tree, referred to as the “miracle pine” ( kiseki ippon

accounts of the Maroons, of the Sam Sharpe rebellion of 1831, and of the Morant Bay revolt and Paul Bogle in 1865. These are followed by a chapter on "Ethiopianism" in Jamaica, with the term traced as far back as the notable George Liele in the 1780s and the Marcus Garvey expressions of this ideology dealt

J. van Rinsum illustrates how Okot p’Bitek, despite his protestations, remained marooned in European categories (23). Robert Debusmann and Frieder Ludwig out- line the bias in modern European travel accounts on religion and healing in Africa. Umar Danfulani and Afe Adogame evaluate the impact of

come into their own again. Having had to be severe on this aspect of an otherwise very useful book it is pleasant to turn to Barrett's second smaller work confined to the folk culture of his own country, with its fond account of his growing up in a largely Maroon community where his mother's family

Paul Christopher Johnson

them are fugitive maroons who were taken in war; these are slaves of the Caraïbes, whom they call Tamons; but the greater part came from some Flemish or Spanish ship which was wrecked close to their islands (1704: 574; English translation Hulme and Whitehead 1992: 150). 5 As de la Borde made clear, the

Edward E. Andrews, Mary Kupiec Cayton, Aliocha Maldavsky, Carla Gardina Pestana and Aaron Spencer Fogleman

, enslaved Africans, maroons – except as potential sources of profit and/or rebellion. The first and perhaps most successful Moravian mission, to St. Thomas in the Caribbean in 1732, departed at a time when European Moravian communities, under Zinzendorf’s leadership, themselves numbered only a few hundred

Reinaldo Román

presumed free of African-derived blem- ishes. ‘White’, ‘scientific’ Spiritism, however, was neither so white nor so scientific. Manso’s rationality was constructed in a manner reminiscent of what sociologist Angel G. Quintero Rivera, writing of Puerto Rico, has char- acterized as a ‘marooned ethnicity’. 77

Afe Adogame

: building the bridge between orun and aye CCC emerged as a consequence of the visionary experience and charismatic qualities of Samuel Bilewu Oschoffa, a carpenter/timber merchant who turned into a prophet. Oschoffa claimed to have con- fronted his first 'traumatic' experience while marooned in the man

Stefania Capone

of African traditions without the possibility of mixing and degradation as was the case in Maroon societies: ‘Th us the marrons had an African model available which would allow them to establish ethnically distinct cults—e.g. the Kromanti winti and the Ewe vodous —on a basis of co-existence. Th is