"Transgression and taboo which have a symbolic meaning in Caribbean societies are used in one of her short stories, “De sueur, de sucre et de sang” to articulate a social and feminist discourse. She uses the highly symbolic figure of the Nègre marron and ideology of marronnage to create a marronnage en abîme that has an aesthetic and ideological significance.
Glissant,Edouard (Author) and Wing,Betsy (Translator)
Format:
Book, Whole
Language:
eng
Publication Date:
2001
Published:
Lincoln: University of Nebraska Press
Location:
African American Research Center, Library, University of Illinois at Urbana-Champaign
Notes:
294 p., Tells of the quest by Mathieu Beluse to discover the lost history of his country, Martinique. This book tells of the love-hate relationship between the Longoue and Beluse families, whose ancestors were brought as slaves to Martinique.
East Lansing, MI: Women and International Development Programme, Michigan State University Women and International Development Programme, Michigan State University
Location:
African American Research Center, Library, University of Illinois at Urbana-Champaign
Notes:
48 p, Analyzes the relations between gender and gold mining among the Ndjuka Maroons, forest people of Suriname, South America. This is discussed within the context of women comprising a substantial percentage of the World's poor, for whom small-scale gold mining can be attractive.
African American Research Center, Library, University of Illinois at Urbana-Champaign
Notes:
254 p., An account of the history of the Boni- Maroons (Aluku-Maroons) of Surinam and French-Guiana from about 1730 until 1860. Based on archival data, oral history and the literature, the author paints an overall picture of Maroon-history of guerilla warfare, slave resistance and rebellion.
African American Research Center, Library, University of Illinois at Urbana-Champaign
Notes:
319 p., Africans in Jamaica developed and exhibited a multiplicity of cultural identities and a complex set of relationships amongst themselves, reflective of their varied cultural, political, social, and physical origins. In the context of late-18th and early-19th century Buff Bay, Jamaica, most Africans were enslaved by whites to serve as laborers on plantations. However, a smaller group of Africans emerged from enslavement on plantations to form their own autonomous Maroon communities, alongside the plantation context and within the system of slavery. These two groups, enslaved Africans and Maroons, had a very complex set of relationship and identities that were fluid and constantly negotiated within the Jamaican slave society that was in turn hostile to both groups.
Traditional Maroon culture was, however, determined to be in need of safeguarding and protection because of several factors. Chief among these was the fact that transmission of traditional knowledge from elders to younger generations was not taking place on the scale it was used to and the fact that migration patterns saw large numbers of Maroon youth leaving the traditional sites of settlements. In response, UNESCO was petitioned to assist in safeguarding traditional Maroon culture in Jamaica, in particular, that of the Maroons of Moore Town, who were deemed to be the most remote. In November 2003, UNESCO declared the Maroon Heritage of Moore Town as a Masterpiece of the Oral and Intangible Heritage of Humanity. This action facilitated the implementation of measures geared toward documenting, for posterity, traditional Maroon cuisine, language, the Kromanti play and the craftsmanship associated with the creation of tools and implements such as their unique Prentin drum, fishpots, spears and the abeng.
