Behn,Aphra (Author), Gallagher,Catherine (Editor), and Stern,Simon (Contributor)
Format:
Book, Whole
Publication Date:
2013
Published:
Lexington, KY: Simon & BrownI
Location:
African American Research Center, Library, University of Illinois at Urbana-Champaign
Notes:
77 p., A short novel written by English female author Aphra Behn, published in 1688. It is the story of an African prince who deeply loves the beautiful Imoinda. Imoinda is eventually sold as a slave and is taken to Suriname which is under British rule. Oroonoko is taken prisoner, is sold, and finds himself and Imoinda enslaved on the same plantation. Contents: 1. To the right honourable the Lord Maitland. 2. The history of the royal slave.
190 p., Reviews legislation and government policy related to combating human trafficking in eight Caribbean countries: The Bahamas, Barbados, Guyana, Jamaica, the Netherlands Antilles, St Lucia, Suriname and Trinidad and Tobago.NBThis review has assessed the applicability of existing statute law for the prosecution of human traffickers, the protection of trafficking victims and the prevention of trafficking activities. This includes criminal provisions that constitute one or more elements of the trafficking process such as procurement, forced detention, prostitution, sexual offences, kidnapping, abduction and other offences against the person. These elements can then be used in combination as a "patchwork" replacement for a trafficking law.
Examines how marginalized Maroon youth in Paramaribo, the capital of the Caribbean nation of Suriname, employ musical strategies in combating ethno-racial stigmatization and improving their socio-economic position. Traditionally, Maroons, after escaping the plantations during slavery, have lived in semi-isolation in Suriname's dense rainforest. In recent decades, they have become increasingly urbanized, to the discontent of many in Paramaribo, who view Maroons as backward, violent criminals. Drawing on ethnographic fieldwork and popular culture analysis, the article discusses how young Maroons use reggae and dancehall to create and recreate physical and social spaces of their own within the city and outside the forest. They protest local conditions and inequity by drawing on regional images of marginality that have been shaped by Rastafari musicians in Jamaica.
African American Research Center, Library, University of Illinois at Urbana-Champaign
Notes:
316 p., She was an 18th century black Suriname woman with millions of dollars. But she sought the forbidden: to marry a white man. Why, when she already had so much? Elisabeth Samson's immense wealth puzzled many early historians who concluded that it could only have been the result of an inheritance from a master with whom she had lived and by whom she had been set free.
Van Kempen discusses the songs and traditions of the Saramaccan peoples of the Upper Suriname. The music and lyrics of the Saramaccans depicts the troubles the ethnic groups have experienced in the 1990s from transmigration ordered by the government, typically lamenting or singing the praises of their old African villages, and cursing Western engineers for the uprooting of their cultures.;
African American Research Center, Library, University of Illinois at Urbana-Champaign
Notes:
189 p., Traces the shape of historical thought among peoples who had previously been denied any history at all. The top half of each page presents a direct transcript of oral histories told by living Saramakas about their eighteenth-century ancestors, "Maroons" who had escaped slavery and settled in the rain forests of Suriname. Below these transcripts, Richard Price provides commentaries placing the Saramaka accounts into broader social, intellectual, and historical contexts.
As anonymously as Anton de Kom began his life in 1898 in a small nineteenth-century Surinam village, it would be terminated forty-seven years later by forces beyond his control. His death, however, was not a singular event, but one representative of an entire generation of Surinamese migrants who, desiring to improve their lives, travelled northward to Holland, the "mother country", only to find a deeper sense of pain as unwanted and abused eacute;migrés. De Kom's migration to Holland occurred twice. First, as a youth he was pulled northward to understand better "her greatness". A decade later, he was forcibly pushed and exiled northward by the Dutch colonial authorities. On the second occasion, he became aware of his own illegitimate political birth as a colonial subject, and the psychological trap that awaited him when asked to defend the imperial country against an invading German army. His residence in exile exposed the serious dilemma of "two-ness", described by W.E.B. DuBois, when the colonized becomes psychologically and aesthetically committed to the colonizer's world, as well as that of the colonized. [PUBLICATION ABSTRACT];
