Academic literature on the topic 'Saramaka (peuple du Suriname)'

This discussion highlights the vital role anthropologists have played in negotiating issues of heritage management in the recent Inter- American Court of Human Rights' (IACHR) decision regarding the rights of Saramaka Maroons to ancestral land that was destroyed without the acknowledgement, authority or agreement of Saramaka peoples. The Saramaka, a tribal group living in Suriname, accused the Surinamese government of allowing multi-national logging enterprises to harvest timber from traditional Saramaka territory. In addition to this violation of human rights, the government did not provide a plan following the destruction of Saramaka collective property. In response, the Association of Saramaka Authorities submitted a petition to the Inter-American Commission claiming the government of Suriname did not consider the socio-cultural character, and the subsistence and spiritual relationship the Saramaka have with their environmental heritage. The IACHR judgment1 arms the Saramaka with the legal underpinning to enact a heritage management strategy to safeguard their physical and cultural survival.

Article on Saramaka Maroons from Suriname who work and live in French Guiana. The authors call for recognition of the Saramaka's contribution to the economy and culture of French Guiana and that these Maroons will be integrated more fully in society.

Resumo Desde a independência do Suriname em 1975, o relacionamento entre o Estado e sua população quilombola (cerca de 52 mil pessoas, talvez 15% da população nacional) deteriorou. Do ponto de vista quilombola, os tipos de atrocidades associadas às guerras coloniais do século dezoito voltaram à tona. A Guerra Civil que começou em 1986, que jogou o exército nacional contra os “Jungle Commandos” (compostos principalmente de quilombolas) só fez piorar a situação dos quilombolas. Um grande julgamento pela Corte Inter-Americana de Direitos Humanos em 1992, tendo como réu o Estado do Suriname, terminou com uma vultosa indenização por danos aos quilombolas Saramaka, autores da queixa. Recentemente a situação piorou, quando os quilombolas – sem qualquer proteção legal sob a constituição do Suriname – viram as terras pelas quais os seus antepassados lutaram e morreram serem confiscadas unilateralmente pelo Estado e doadas, em concessões gigantescas, a companhias madeireiras e mineradoras multinacionais (da Indonésia, da Malásia, da China e do Canadá). O efeito das atuais políticas para os quilombolas não é nada menos do que etnocídio.

Abstract This Article explores the juridical implications of indigenous peoples’ right to legal capacity in the Inter-American system for cases involving the same right of persons with disabilities within that system and beyond. It explicates the Inter-American Court of Human Rights’ (IACtHR) three-factor test in Saramaka People v Suriname and analogizes its reasoning with rationales underpinning the right to legal capacity under the United Nations Convention on the Rights of Persons with Disabilities (crpd). It then demonstrates how the IACtHR can apply a Saramaka-style test to future cases brought by persons with disabilities challenging legal capacity restrictions. The Article further argues that the European Court of Human Rights (ECtHR) should also apply this rule to align its legal capacity jurisprudence with the crpd’s mandates. Finally, it suggests that the Committee on the Rights of Persons with Disabilities (crpd Committee) ought to consider this rule when resolving individual communications and thereby guide courts.

En esta investigación se expone un ejemplo de diálogo judicial y transformador entre la Corte Interamericana de Derechos Humanos y la Corte Constitucional de Colombia. En la medida en que estos dos tribunales se han tomado en serio los derechos a la consulta previa, libre e informada de los pueblos indígenas y afrodescendientes, se presentan detalladas tablas con los casos y las estadísticas producidas durante 25 años sobre el tema. La investigación se centra en el histórico precedente de la Corte Interamericana Saramaka v. Suriname (2007) y la sentencia T-129 de 2011 de la Corte Constitucional de Colombia por medio de la cual se profundizó el diálogo judicial y de donde quizá ha surgido el estándar de protección más plausible y equilibrado en la materia, aunque en riesgo de ser modificado regresivamente. De ahí que se puntualice la relevancia del “consentimiento vinculante” como alternativa al mal denominado “poder de veto”.

Este estudo analisa experiências de resistências à concepção eurocêntrica pós-colonial de desenvolvimento que vem causando impactos socioambientais em territórios quilombolas na América do Sul, esta concepção apoia-se no discurso da globalização neoliberal e na busca incessante de progresso com base na sociedade capitalista moderna ocidental, interferindo diretamente no uso de territórios por comunidades quilombolas, na medida em que estas são apontadas como as responsáveis de estarem causando o atraso ao desenvolvimentismo, por manterem seus modos de vida ancestrais. Além disso, esta concepção tem sido responsável por massacres e violações aos direitos de quilombolas na América do Sul por décadas, contexto que tem sido objeto de vários estudos acadêmicos de formas isoladas, entretanto, há a necessidade de se conhecer as realidades dos quilombolas na América do Sul de forma integrada, em meio as suas especificidades. Neste sentido, em virtude dos fatos mencionados, propomos este trabalho que procura analisar as experiências de resistências das comunidades quilombolas de Saramaka em Suriname e Gurupá no arquipélago do Marajó, no Estado Pará, Brasil. Estas comunidades destacam-se por intensas lutas por liberdade desde os regimes escravocratas até as lutas atuais contra o avanço tecnológico do agronegócio e dos grandes projetos econômicos que atingem seus territórios. Portanto, apresentamos como problema analisar como comunidades quilombolas na América do Sul constroem estratégias de resistências ao eurocentrismo pós-colonial, e como objetivos o de relacionar as características das principais lutas que envovem estas comunidades e conhecer os impactos socioambientais que são provocados pela concepção eurocêntrica desenvolvimentista. Desta forma, como metodologia realizamos pesquisa de caráter bibliográfico com abordagem qualitativa e de análise de conteúdo, para isto, utlizamos como fonte de coletas de dados, documentos oficiais e estudos de autores como Richard Price (1999), Cavlak (2015; 2016) e Acevedo Marin (2008; 2014; 2015). Entre os resultados verificou-se que as comunidades continuam tendo seus direitos violados e que há um avanço da concepção eurocêntrica de desenvolvimento, que produz relações coloniais de poder na América do Sul, com consentimento dos Governos locais causando deslocamentos de famílias, impactando nas relações socioambientais, degradando os recursos da natureza, o que leva estas comunidades a desenvolverem formas diversas de resistências que envolvem os seus conhecimentos tradicionais e a hibridação de suas culturas como forma de sobrevivências. Conclui-se que as comunidades de Saramaka e Gurupá representam lutas e resistências concretas de quilombolas na América do Sul, com constantes denúncias contra às violações de seus direitos, revelando a emergência de se enfrentar às concepções da modernidade eurocêntricas, que visam a manutenção de poderes coloniais a partir do discurso do desenvolvimento.

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Boulder CO: Lynne Rienner, 1993, xii + 263 pp.-G.B. Hagelberg, Scott B. MacDonald ,The politics of the Caribbean basin sugar trade. New York: Praeger, 1991. vii + 164 pp., Georges A. Fauriol (eds)-Bonham C. Richardson, Trevor W. Purcell, Banana Fallout: Class, color, and culture among West Indians in Costa Rica. Los Angeles: UCLA Center for Afro-American studies, 1993. xxi + 198 pp.-Gertrude Fraser, George Gmelch, Double Passage: The lives of Caribbean migrants abroad and back home. Ann Arbor: University of Michigan Press, 1992. viii + 335 pp.-Gertrude Fraser, John Western, A passage to England: Barbadian Londoners speak of home. Minneapolis: University of Minnesota Press, 1992. xxii + 309 pp.-Trevor W. Purcell, Harry G. Lefever, Turtle Bogue: Afro-Caribbean life and culture in a Costa Rican Village. Cranbury NJ: Susquehanna University Press, 1992. 249 pp.-Elizabeth Fortenberry, Virginia Heyer Young, Becoming West Indian: Culture, self, and nation in St. Vincent. Washington DC: Smithsonian Institution Press, 1993. x + 229 pp.-Horace Campbell, Dudley J. Thompson ,From Kingston to Kenya: The making of a Pan-Africanist lawyer. Dover MA: The Majority Press, 1993. xii + 144 pp., Margaret Cezair Thompson (eds)-Kumar Mahabir, Samaroo Siewah, The lotus and the dagger: The Capildeo speeches (1957-1994). Port of Spain: Chakra Publishing House, 1994. 811 pp.-Donald R. Hill, Forty years of steel: An annotated discography of steel band and Pan recordings, 1951-1991. Jeffrey Thomas (comp.). Westport CT: Greenwood, 1992. xxxii + 307 pp.-Jill A. Leonard, André Lucrèce, Société et modernité: Essai d'interprétation de la société martiniquaise. Case Pilote, Martinique: Editions de l'Autre Mer, 1994. 188 pp.-Dirk H. van der Elst, Ben Scholtens ,Gaama Duumi, Buta Gaama: Overlijden en opvolging van Aboikoni, grootopperhoofd van de Saramaka bosnegers. Stanley Dieko. Paramaribo: Afdeling Cultuurstudies/Minov; Amsterdam: Koninklijk Instituut voor de Tropen, 1992. 204 pp., Gloria Wekker, Lady van Putten (eds)-Rosemarijn Hoefte, Chandra van Binnendijk ,Sranan: Cultuur in Suriname. Amsterdam: Koninklijk Instituut voor de Tropen/Rotterdam: Museum voor Volkenkunde, 1992. 159 pp., Paul Faber (eds)-Harold Munneke, A.J.A. Quintus Bosz, Grepen uit de Surinaamse rechtshistorie. Paramaribo: Vaco, 1993. 176 pp.-Harold Munneke, Irvin Kanhai ,Strijd om grond in Suriname: Verkenning van het probleem van de grondenrechten van Indianen en Bosnegers. Paramaribo, 1993, 200 pp., Joyce Nelson (eds)-Ronald Donk, J. Hartog, De geschiedenis van twee landen: De Nederlandse Antillen en Aruba. Zaltbommel: Europese Bibliotheek, 1993. 183 pp.-Aart G. Broek, J.J. Oversteegen, In het schuim van grauwe wolken: Het leven van Cola Debrot tot 1948. Amsterdam: Muelenhoff, 1994. 556 pp.''Gemunt op wederkeer: Het leven van Cola Debrot vanaf 1948. Amsterdam: Muelenhoff, 1994. 397 pp.

La conduite, le contrôle et le devenir de l'interrogatoire posthume sont des questions qui agitent les Marrons ndjuka du Tapanahoni (Surinam) depuis une trentaine d'années. Après avoir été abolie au début des années 1970, cette pratique divinatoire présentée comme ancestrale et qui vise à établir les circonstances du décès d'un individu, a récemment fait l'objet d'une volonté de réhabilitation de la part de certains clans, laissant apparaître des lignes de clivages entre les divers protagonistes de ce qui s'avera, au fil de l'enquête, être un véritable débat politique centré autour du bien-fondé de la reprise de la pratique. En adoptant un point de vue qui visait à révéler tout d'abord la nature (politique) des enjeux de cette controverse, puis à saisir les logiques de la position des villageois parmi lesquels j'ai enquêté, j'ai cherché à expliciter, de manière dynamique, les modalités de l'exercice du pouvoir chez les Marrons ndjuka. Plus largement, ce travail interroge la façon dont un système politique peut prendre appui sur des référents religieux.

Le systeme d'apprehension du monde vegetal par les aluku (boni), en guyane francaise, a d'abord ete etudie a travers la nomenclature et la classification des vegetaux dans cette societe. L'observation de l'usage des plantes dans les differents domaines: technologie, hygiene, alimentation, medecine et rituel, a ensuite permis de mettre en evidence le statut du vegetal dans la societe aluku

La Guyane française comme lieu de recherche, est la première piste à suivre. La terre-matrice implique l'Histoire et les hommes, comme les hommes et l'Histoire l'impliquent, pour déterminer ensemble les imprégnations sensorielles qui définiront les arts ethniques propres aux populations originelles. A partir de la traite négrière, l'histoire commune aux Amérindiens, aux Noirs-Marrons et aux Créoles de Guyane induira une sorte de marronnage culturel : créolisme nouveau, fondé sur la perméabilité et l'interpénétration des valeurs culturelles. Les déclinaisons marronnes de l'art ont permis les Ecritures ethniques guyanaises d'aujourd'hui. Instituant, face à l'inexistence établie du théâtre con entionnel occidental, le Théâtre du Réel. .
French Guyana, the place itself is the first clue to follow. The motherland is inexticably linked to its history and people. Together, they determined the sensuel impregnations which in turn have defined the ethnic art of the original populations. After black slavery, the shared history of amerindians, the maroons and the guyanese creols induced a kind of cultural masking. A new creolism movement, based on openness and interpenetration of its cultural values redifined community out by a coded form of expression. These coded declensions have allowed guyana's ethnic writing of today exist, institution, in the place of an established inexistence of western theatre, the "Théâtre du Réel". .

Nos investigations antérieures, le mémoire de Maîtrise notamment, nous ont permis de retracer l'histoire des Boni de Guyane de 1772 à 1860. Ce travail a montré non seulement la manière dont émerge le groupe de marrons Boni qui donnera naissance à un peuple, mais également la façon dont l'histoire coloniale a produit les Boni et comment les Boni à leur tour ont fait leur propre histoire. Le 8 septembre 1860, ils sont reconnus libres et autonomes par les autorités coloniales françaises et hollandaises. Ainsi, loin du monde colonial, ils créent leur propre univers culturel, religieux. Mais cette vie harmonieuse qui semble naître en 1860 sera très vite perturbée par des circonstances extérieures. La présente étude vise à rendre lisibles d'une part, les interactions entre la politique des autorités coloniales françaises ou hollandaises et celle des communautés marronnes, notamment les Boni. D'autre part, elle cherche à expliquer comment les Boni se sont adaptés aux entreprises exogènes (introduction de l'économie aurifère et marchande, exploitation forestière, projet politique des autorités coloniales puis départementales) qui ont bouleversé l'intérieur de leur société sur le plan de l'autorité traditionnelle, sur le plan économique et social, sur le plan de leur univers culturel et mental entre 1860 et 1969. Il est question aussi à travers cette étude de poser la question du sort des sociétés traditionnelles du Maroni, en l'occurrence celle des Boni, confrontées à l'univers du colonisateur français et hollandais. En effet, saisis par le regard des habitants du monde colonial, mais aussi par des valeurs, des mœurs jusque-là Inconnues, les « Baka-fii-man nengue » (les nègres de l'âge de paix) pour reprendre l'expression qu'emploient les « Sabi-man» boni d'aujourd'hui, ont du mal à concilier tradition et modernité, et à comprendre l'évolution de leur société. .
Our previous investigations, notably our master's thesis, enabled us to relate the history of the Boni people in French Guiana from 1772 to 1860 These research not only showed us the way 111 which the group of Boni fugitive slaves emerge to give birth to a nation but alsu the way in which colonial history generated the Boni and then how the Boni made their own history On September,8th 1860 they are declared free and autonomous by the French and Dutch colonial powers. Thus, far from the colonial world, they create their own cultural and religious world However, this harmonious life which seems to appear in 1860 will very quickly be disturbed by external circumstances On one hand, this thesis aims at explaining the interactions between the policies of the French and Dutch colonial powers and the ones of the fugitive slaves communities, notably the Boni On the other hand, it also aims at explaining how the Boni adapted themselves 10 the exogenous enterprises (Introduction of the gold economy and of the free market, logging, the political schemes of the colonial powers and then of the departmental powers) which changed their society economically, socially, culturally, mental! y and also as regards traditional authority from 1860 to 1969 This thesis al50 aims al showing the lot of the traditional societies on the Maroni -in this case, the one of the Boni -confronted to the world of the French and Dutch settlers. Indeed, under the scrutiny of the settlers but also because of values and morals unknown until then, the "Baka firman nengue" (the niggers of the peace age) -to use the expression of the Boni "Sabi-man" toda)" -had a hard time reconciling tradition and modernity and understanding the evolution in which their society evolved. .