A major task in rethinking the situation of Maroons in Guyane (French Guiana) 15 years after Sally Price and I first published Les Marrons (R. & S. Price 2003) 1 has been to pinpoint demographic change. For a new edition of that book scheduled for 2019, we have drawn on many months of fieldwork
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Getting the Numbers Right
A little over a decade ago, I published detailed estimates of Maroon population figures, including rough geographical distributions (Price 2002 ). They were summarized in the following table and accompanying note. Table 1 . 2002 Population Figures* * For the Ndyuka, “Suriname
Then and Now … for Maroons, for Anthropologists In the fifty years since RP and I have been learning and writing about the history and culture of the Suriname Maroons, increased contact between the villages of the interior and the towns on the coast—by both Maroons and non-Maroons—has led to the
Olívia Maria Gomes da Cunha
. Although these assumptions may have come under sustained critique over recent decades, the study of some subjects still seems to resist coming to terms with the epistemological orientation that invented them. Studies of Maroon populations settled in the forests and cities of Suriname and French Guiana is
Introduction From the early eighteenth century, the Maroons, runaways from British colonial slavery in Jamaica, were perceived as freedom fighters. They won concessions from the British military in a historic treaty of 1738, but they have a chequered history because of the role they played in
H.U.E. Thoden van Velzen
The Suriname Maroons Suriname was an English colony (1650–1667) before it passed into Dutch hands. Its agricultural regime was built on the labor of African slaves with sugar as its main cash crop. The colony became notorious for forcing these Africans to work long hours under inhumane conditions
Personhood, Creativity and Incorporation
Edited by Olívia Maria Gomes da Cunha
Maroons in Suriname and French Guiana was estimated to be 40,000, with almost all of them residing in the traditional Maroon territories of the interior (R. Price 1976 :3–4). Today, these peoples number some 210,000 and fewer than half live where they (or their ancestors) once did, the others being
De Okaanse samenleving in de negentiende en twintigste eeuw
Wilhelmina van Velzen and H.U.E. Thoden van Velzen
In Een zwarte vrijstaat in Suriname, deel 2, Van Wetering and Thoden van Velzen relate the history of the Okanisi after their successful escape into the South American rainforest and the signing of a peace treaty with Dutch planters in 1760.
Following Part 1, which deals with their struggle for freedom, this volume describes the emergence of an autonomous Okanisi Maroon state; its integration into the economic life of the Guiana’s, but also its internal development, as it manifested itself through prophetic movements, anti-witchcraft purges and the rise of a native church. Predominantly based on oral sources, this book charts a previously undocumented history and provides a unique insight into a culture emerging from the roots of slavery.
This is a fascinating account of the genesis of the Boni- Maroons and their continuous warfare against the white planters and their colonial armies. The works that have been published on the Boni-Maroons, for instance John Gabriel Stedman's famous 'Narrative' from 1796, represent only fragments of the Boni-history.
Wim Hoogbergen's book is a successful attempt to paint an overall picture of this interesting Maroon-history. The author combed the archives of The Netherlands, France and Surinam in search of data referring to the Boni-Maroons from their origins until 1860, with astonishing results.