Relevant bibliographies by topics / Suriname - cultura

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  2. Dissertations / Theses
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Academic literature on the topic 'Suriname - cultura'

Author: Grafiati
Published: 4 June 2021
Last updated: 8 February 2022

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Journal articles on the topic "Suriname - cultura"

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Francisco, Julio Bittencourt. "Suriname: Natureza e Cultura - Memórias de uma experiência pessoal." Mouseion, no. 34 (January 6, 2020): 109. http://dx.doi.org/10.18316/mouseion.v0i34.5865.

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O presente artigo é um relato de uma experiência pessoal de trabalho, quando passei 10 meses na vizinha República do Suriname, em 2001. Originário do Rio de Janeiro para onde voltava em um período de folga de duas semanas, ficava de cada vez 6 ou 7 semanas no país. Meu caminho de ingresso e retorno ao Suriname se dava via área do Rio de Janeiro até Belém/PA onde pernoitava, e de lá outra conexão aérea ao país vizinho, onde assumia meu posto de trabalho em Paramaribo ou Grönigen. Essas entradas e saídas do país, além das visitas que fiz à Belém, enriqueceu minha experiência pois a cada vez que voltava ao Suriname, no curso daquele ano, no período de folga em casa refletia sobre minhas relações com o país, colaboradores e fornecedores e, também, aclimatava-me com o Norte do Brasil e a população de Belém. No artigo, descrevo características culturais, geográficas, históricas e sociais do Suriname que, embora próximo ao Brasil, tem elementos totalmente diversos, apesar de semelhanças em seu passado colonial.
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Araujo, John Da Silva. "Suriname: mosaico étnico e invenção da nação." Amazônica - Revista de Antropologia 8, no. 2 (October 23, 2017): 556. http://dx.doi.org/10.18542/amazonica.v8i2.5059.

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O presente artigo aborda a complexa sociedade surinamesa, marcada pelo histórico de imigração e pelo mito nacional da união de povos de origens diversas: Índia, China, Indonésia, África, Europa e América. Partindo do conceito de que uma nação é o conjunto de seres humanos que vive num mesmo território, constituindo uma comunidade política, com origem, história, cultura, tradições e, às vezes, língua comuns, pondero que, excetuando-se o território e a política, o Suriname não apresenta tais características. Analiso, então, as intricadas relações entre os grupos étnico-culturais, a pretensa harmonia entre eles, e o mito de constituição da nação
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Vernooij, Joop. "Winti in Suriname." Mission Studies 20, no. 1 (2003): 140–59. http://dx.doi.org/10.1163/157338303x00089.

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AbstractIn this contribution, long time missionary to Suriname, Joop Vemooij, presents an overview of Winti, a religion rooted in the complex culture of Surinam. After presenting a short history of the religion, Vernooij outlines some of its principal elements, and then presents a pastoral reflection on how Christians need to deal with practitioners of this religion in Surinam itself, and in the Netherlands, where some 300,000 Surinamese live today.
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St-Hilaire, Aonghas. "Language Planning and Development in the Caribbean." Language Problems and Language Planning 23, no. 3 (December 31, 1999): 211–31. http://dx.doi.org/10.1075/lplp.23.3.02sth.

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RESUMEN Planification y desarrollo lingüísticos en el Caribe: El Suriname multi-étnico Después de la Segunda Guerra Mundial, Suriname, como muchos otros territorios del Caribe, experimenté un movimiento nacionalista y cultural creciente cuyos partidarios abogaban por un mayor papel para el sranan, la lengua franca criolla surinamense, en la vida nacional. Sin embargo, los prejuicios históricos desfavorables y la estigmatización del sranan dificul-taron los esfuerzos de promover y eleva r el idioma. Al contrario del mayor parte del Caribe, Suriname es una nación étnicamente muy diversa. La asociación del sranan como la propiedad de los criollos, una minoría dentro del país, limitaron los éxitos del nacionalismo cultural en la promoción del idioma. También en contraste con el resto del Caribe, el sranan goza de un reconocimiento bastante difundido como una lengua autonoma del neer-landés, el idioma oficial. Este hecho ha facilitado la planificacion lingüística en favor del sranan. El nacionalismo cultural tuvo cierto éxito en elevar la position social del sranan dentro de la población general, pero fracasó en movilizar suficiente apoyo oficial sostenido por el idioma en la administration nacional y en las escuelas. Una política oficial de monolingüismo neerlandés siguió rumbo ininterrumpida y inalterada, produciendo una generation multi-étnica de jovenes cuya lengua materna es el neerlandés. El debate sobre la planificación lingüistica se enfoca actualmente en la estan-dardización lingüistica y en la adopción del neerlandés-surinamense, la variante neerlandesa local fuertemente influída por el sranan, como el idioma oficial de Suriname. RESUMO Lingvoplanado kaj evoluigo en Karibo: Multietna Surinamo Post la Dua Mondmilito, en Surinamo, same kiel en aliaj teritorioj en la kariba regiono, ekkreskis kulturnaciista movado, kies apogantoj pledis por pli granda rolo por Sranano, la surinama kreola interlingvo, en la nacia vivo. Tamen, la delonge ekzistantaj antaŭjuĝoj kaj anatemigo de Sranano malhel-pas klopodojn antaŭenigi la lingvon kaj plialtigi gian prestigon. Malkiel la plejparto de aliaj karibaj teritorioj, Surinamo rolas kiel hejmo al diversaj etnoj. La identigo de Sranano kiel kultura posedajo de la kreoloj limigis la sukceson de la kreola kultura naciismo en la antaŭenigo de la lingvo. Ankaŭ malkiel la plejparto de la kariba regiono, Sranano estas vaste konata en Surinamo kiel sendependa de la officiala lingvo, la nederlanda. Tiu fakto, tamen, faciligis lingvoplanadon favoran al Sranano. Kultura naciismo ja sukcesis levi la statuson de Sranano antaŭ la generala publiko, sed malsuk-cesis rikolti sufican officialan subtenon al la lingvo fare de la nacia registaro aŭ en la lernejoj. Officiala nur-nederlandlingva politiko daüras senŝanĝe, produktante generacion de denaskaj parolantoj de la nederlanda. La lingvo-plana debato nun centrigas je normigi kaj akcepti la surinam-nederlandan, t.e. la lokan nederlandan lingvovarianton forte influatan de Sranano, kiel la officialan lingvon de Surinamo.
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Pereira Carneiro, Camilo, Scharmory Da Silva Soares, and Hana Karoline Ramos Guedes Lichtenthaler. "Relações Brasil-Suriname: fronteira, garimpo e imigração no século XXI." PRACS: Revista Eletrônica de Humanidades do Curso de Ciências Sociais da UNIFAP 13, no. 2 (October 11, 2020): 305. http://dx.doi.org/10.18468/pracs.2020v13n2.p305-320.

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<p>As relações do Brasil com o Suriname são recentes. O país, antiga colônia neerlandesa obteve a independência no ano de 1975. Apesar do extremo desconhecimento e da ausência de informações na mídia brasileira acerca do Suriname o país conta com uma população de cidadãos brasileiros estimada em 40.000 pessoas. A capital Paramaribo possui um bairro habitado pela comunidade brasileira (<em>Tourtonne</em>) chamado Belenzinho. Os fluxos entre os dois países contam com um voo semanal entre Belém e a capital surinamense. Recentemente novos projetos para a região de fronteira foram anunciados pelo governo brasileiro. Face ao exposto o presente trabalho objetiva analisar o nível de participação da comunidade brasileira na sociedade surinamense e aferir as influências da presença brasileira na economia, na política e na cultura daquele país. Trata-se de uma pesquisa qualitativa, sob a ótica das Relações Internacionais, pautada em análise bibliográfica e enriquecida com cartografia elaborada por autores.</p>
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Stipriaan, Alex. "July 1, emancipation day in Suriname: a contested ‘lieu de mémoire’, 1863-2003." New West Indian Guide / Nieuwe West-Indische Gids 78, no. 3-4 (January 1, 2004): 269–304. http://dx.doi.org/10.1163/13822373-90002514.

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Focuses on the annual celebration at the 1st of July of the abolition of slavery in Suriname (1863). Author describes how Emancipation Day celebrations in Suriname have developed over time. He relates how in the earliest celebrations after 1863 Emancipation Day was used by the authorities, in collaboration with the Moravian Church, to discipline and control the formerly enslaved, and thus strengthen the colonial status quo. This was done by emphasizing the necessity of white guidance for the blacks' development, and by creating a "cult of gratitude" to God and the Dutch king. Around 1900 a developing consciousness among Afro-Surinamese, due to migrations to the US, began contesting the way of commemorating slavery and the abolition, including a wider sense of belonging to an African diaspora in the Americas. Since then a gradual process of partly secularization of the celebrations began. Further, the author outlines how the African diaspora- and black consciousness influences, often from the US, continued to transform the content and style of the celebrations, but also had a wider influence among Afro-Surinamers regarding their sense of pride and cultural identity, reflecting in the changed names for Afro-Surinamers. The July 1 celebrations increasingly became linked to African-Surinamese ethnicity, while it also became a folkloric, festive, and wider national event, until it became again more politically charged since the 1980s.
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Meel, Peter. "Jakarta and Paramaribo Calling." New West Indian Guide 91, no. 3-4 (2017): 223–59. http://dx.doi.org/10.1163/22134360-09103064.

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The Surinamese Javanese diaspora includes distinct Surinamese Javanese communities living in Suriname and the Netherlands. Inspired by the success of diaspora policies launched by the Indian government recently the Indonesian and Surinamese governments have started to consider the introduction of similar initiatives. As a result the Surinamese Javanese diaspora has been confronted with requests to contribute more substantially to their homeland and contemplate “going back home.” This article argues that the Indonesian and Surinamese governments have no reason to set their expectations too high. Jakarta and Paramaribo are reluctant to take necessary legal action which negatively impacts the effectivity of their diaspora policy. Overall Surinamese Javanese in Suriname are unwilling to settle in Indonesia, whereas Surinamese Javanese in the Netherlands contemplating return to Suriname carefully weigh their chances. For most of them, family, friendship and community ties and concomitant socio-cultural, spiritual and religious motives override economic motives as pull factors.
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Theije, Marjo de. "Ouro e Deus: sobre a relação entre prosperidade, moralidade e religião nos campos de ouro do Suriname." Religião & Sociedade 28, no. 1 (July 2008): 69–83. http://dx.doi.org/10.1590/s0100-85872008000100004.

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Religião e ouro articulam-se de forma significativa nas narrativas fundadoras da comunidade brasileira de garimpeiros de Benzdorp, no interior do Suriname. Numa área de exploração de ouro em pequena escala, perto do Rio Lawa, um bordel (cabaré) marcou a primeira ocupação da área. Alguns anos depois, esse mesmo bordel virou uma igreja e esse fato inusitado acrescenta mais um elemento da economia moral da cultura do garimpo: a prostituição. Este texto explora a relação entre prosperidade e moralidade (marital e sexual) nos campos de ouro, e o papel das instituições, práticas e idéias religiosas no imaginário do bem-estar, sorte, riqueza súbita e a experiência de ser capturado por círculos viciosos de trabalho duro e consumo conspícuo.
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Scott, David, Rogério Brittes W. Pires, and Julia Sauma. "Aquele evento, esta memória: notas sobre a antropologia das diásporas africanas no Novo Mundo." Ilha Revista de Antropologia 19, no. 2 (March 5, 2018): 277–312. http://dx.doi.org/10.5007/2175-8034.2017v19n2p277.

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Neste artigo de 1991, David Scott analisa importantes marcos da antropologia estadunidense acerca dos povos de ascendência africana no Novo Mundo: o trabalho de Melville Herskovits, nos anos 1920 a 1940, e o de Richard Price, nos anos 1970 e 1980 – dando ênfase às pesquisas de ambos entre os Saamaka do Suriname, que figuram como “uma espécie de metonímia antropológica” nas discussões sobre a diáspora africana nas Américas. Scott buscará compreender como a “ciência da cultura” fundada por Boas construiu “o Negro do Novo Mundo” como objeto teórico e passou a fornecer o vocabulário autorizado capaz de identificá-lo e de representá-lo. O autor tece críticas ao modo como tal antropologia constrói uma narrativa de continuidades entre memórias precisas no presente e os tropos “África” e “escravidão” em passados autênticos e verificáveis, para depois propor aquelas que considera serem as tarefas teóricas adequadas para o complexo campo discursivo da “tradição”.
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Bilby, Kenneth M. "Divided loyalties: local politics and the play of states among the Aluku." New West Indian Guide / Nieuwe West-Indische Gids 63, no. 3-4 (January 1, 1989): 143–73. http://dx.doi.org/10.1163/13822373-90002027.

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Aluku village of Kotika in Suriname serves as an example how political alignments sometimes influence the definition of ethnic identities and interethnic relations. The Alukus in French Guiana and their Surinamese Maroon neighbours the Ndjuka and Paramaka show evidence of increasingly growing apart, even though these tribes possess similar cultures. Political separation thus heightens cultural differences.
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Dissertations / Theses on the topic "Suriname - cultura"

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Eliza, Ficenca Raquel. "Language, culture and sustainability : the case of the Ndyuka in Diitabiki, Suriname." reponame:Repositório Institucional da UnB, 2017. http://repositorio.unb.br/handle/10482/31079.

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Dissertação (mestrado)—Universidade de Brasília, Centro de Desenvolvimento Sustentável, 2017.
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Esta dissertação de mestrado põe em evidência um dos seis povos Marrons do Suriname, o povo Ndyuka, descendentes de Africanos que foram escravidavos e escaparam das plantações durante o século XVIII. O povo Ndyuka foi o primeiro grupo de escravos fugitivos com os quais o governo colonial holandês assinou um tratado de paz, em 1760. A dissertação trata especificamente da língua e da cultura dos Ndyuka, que indissociavelmente refletem o importante papel que os Maroons desempenharam no desenvolvimento da história do Suriname. A dissertação, ao tratar de aspectos da cultura dos Ndyuka, procura levar ao entendimento de como os Ndyuka se diferenciaram e se fortaleceram como um grupo etnico distinto, fazendo sua própria história, longe do habitar milenar de seus ancestrais, com um modelo próprio de sustentabilidade. Mostramos, por meio de uma descrição sincrônica de aspectos culturais do povo, como têm resistido por séculos, independentemente das forças opostas à sua sobrevivência. A pesquisa empreendida tem como sua preocupação principal o uso e fortalecimento da língua Ndyuka no sistema educacional surinamês, assim como o reconhecimento do Ndyuka como língua co-oficial do Suriname. Esta dissertação pretende contribuir com a discussão sobre multilinguismo e fortalecimento de línguas minoritárias, examinando relações entre nível de proficiência linguística e políticas educacionais, no caso, o Ndyuka, sublinhando, dentre outros, a necessidade e urgente de estudos linguísticos cujos resultados devem ser aplicados ao ensino da língua Ndyuka na escola e ao desenvolvimento de sua escrita.
This Master thesis is about one of the six Maroons tribes of Suriname, the Ndyuka, who are descendants of escaped African slaves from the plantations, during the eighteen century. The Ndyuka was the first group of escaped slaves with whom the Dutch colonial government signed a peace treaty in 1760. The thesis approaches specifically the Ndyuka language and culture, which inextricably reflect the role of the Maroons in the development of Suriname history. The thesis aims to present an understanding of how the Ndyuka differentiated and strengthened themselves as an ethic group, building their own history, far away from the millenary habitat of the African ancestry, and creating their own sustainable model. I show, by means a synchronic description of cultural aspects of the Ndyuka, how they preserved their culture for centuries, despite the contrary forces against their survival. The research has as its main aim the use and strengthening of Ndyuka language in the Suriname educational system, as well as the recognition of Ndyuka as a co-official language of Suriname. This master thesis is thought to be a contribution to the discussion on multilingualism and strengthening minority languages. It focuses on Ndyuka to examine the relationship between the level of linguistic and educational policies, and highlights, among other issues, the urgent need for linguistic studies to incorporate the teaching of the Ndyuka language at school as well as to preserve the language through writing and documentation.
ABSTRACT IN NDYUKA : WAN SYATU PISI FOSI U BIGIN AINI NDYUKAA : wooko yaaso a wang wooko abaa wan fu den sigisi busi kondee sama fu Saanan, den Ndyuka sama, den baka pikin fu Afiikan sama di be de saafu anga be e wooko a den paandasi aini a ten fu a jali wan dusun anga tin a seibin. Den Ndyuka sama be de a fosi guupu fu saafu di be lowe anga di fii anga den sitaafu basi aini a jali wan dunsu seibin ondoo anga sigisi tenti. A wooko yaaso e go abaa a Ndyuka tongo anga a fasi fa den Ndyuka sama e libi. Den tu sani ya e go ana anga ana fu soy fa busikondee sama go na fesi aini den ten di pasa aini Saanan. A wooko yaaso e soy fa Ndyuka sama e libi anga fa den taanga den seefi enke wan spesuutu guupu, fa den libi makandii den ten di pasa, faawe fu den dunsu jali fu Afiikan lutu anga den deng eigi sabi fu tan a libi. Aini a wooko ya mi e soy diifeenti sowtu sani fu a fasi fa den Ndyuka libi omen yali anga den eigi sabi anga koni a winsi fa a be e taanga gi den. A ondoo suku abi wan spesuutu bosikopu, dati na a taki abaa den tongo fu Saanan anga fa wi mu taanga a Ndyuka tongo aini a leli sesitema fu Saanan, so seefi a elikeni fu a Ndyuka enke wan fu deng spesuutu tongo fu Saanan. A wooko yaaso de wan yeepi abaa a pisi toli fu den difeenti tongo di de anga fu taanga den tongo di den e fika a baka. Wi e ondoo suku den banti abaa a posisi fu den tongo anga leli, spesuutu a Ndyuka pe we syi taki a Ndyuka tongo de fanowdu fu leli pikin a sikoo anga fu sikiifi anga kibii a Ndyuka tongo.
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ARAUJO, John da Silva. "O “Oriente” no “Ocidente”: observando o islã no Suriname." Universidade Federal do Pará, 2009. http://repositorio.ufpa.br/jspui/handle/2011/5272.

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Esta dissertação trata do islã surinamês de origem javanesa, distante (não apenas geograficamente) do centro irradiador árabe-islâmico. O Suriname, país sul-americano e caribenho, abriga considerável comunidade muçulmana, a maior em termos percentuais fora da Ásia, África e Europa Oriental. Nele, encontra-se em curso a oposição entre o reformismo e o tradicionalismo no islã. A tendência reformista preza mais por um islã árabe puritano, universalista, com destaque para os valores morais; a tradicional prioriza a comunidade javanesa local e a tradição muçulmana oriunda de Java. A pesquisa envolveu discussões acerca da construção da identidade, da memória à qual os grupos encontram-se vinculados e das “negociações” entre o pertencimento étnico javanês e o pertencimento religioso. Um aspecto que emerge ao longo do trabalho é a diversidade do islã. No Suriname são praticadas cerimônias islâmicas semelhantes às descritas por Clifford Geertz em suas pesquisas realizadas em Java, na década de 1950, como é o caso do slametan, um rito de passagem pós-morte que expressa o momento de transição entre o mundo dos vivos e o dos mortos.
This essay is about the Surinamese Islam of Javanese origin, distant (not only geographically) from the Islamic-Arab irradiating center. Suriname, a South American and Caribbean country, shelters a considerable Muslim community, the biggest out of Asia, Africa and Eastern Europe in terms of percentage. In it, the opposition is current between the reformism and the traditionalism within the Islam. The reformist tendency values highly more for an Arab puritanical and universalist Islam, stressing its moral values; the traditional one values the Javanese local community and the Muslim tradition originating from Java. The inquiry involved discussions about the construction of the identity; the memory to which the groups are linked; and the “negotiations” between belonging to the Javanese ethnic group and belonging to religion. An aspect that surfaces along the work is the diversity of the Islam. In Suriname, Islamic similar ceremonies are practiced to the described ones by Clifford Geertz in his inquiries carried out in Java, in decade of 1950, as the slametan, a rite of passage after death that express the moment of transition between the world of the living creatures and the one of the dead men.
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Castillo, Danielle C. "Suriname's identity construction and negotiation." Thesis, California State University, Long Beach, 2016. http://pqdtopen.proquest.com/#viewpdf?dispub=10147310.

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Located in South America, and being a post-colonial Dutch colony, Suriname has an ethnically diverse population of transplants. After its independence in 1975, Suriname underwent gruesome civil unrest while ruled by a Militia coup that killed specific ethnic groups for claiming their own identities, juxtaposed to its acceptance of ethnic diversity. The film, Suriname’s Identity Construction and Negotiation by Danielle Celeste Castillo, follows a select group of people who claim to be Surinamese and something else, as they reject or claim prescribed forms of identities further negating ethnicity and nationality’s relationship with a person’s internal and external selves. This project shows identity is fluid and also fixed depending on the context while also expanding anthropological, psychological and sociological works on ethnic and national identities.

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Nogueira, Julia C. "Film and Video Festivals in South America:A Contemporary Analysis of Flourishing Cultural Phenomena." Ohio University / OhioLINK, 2009. http://rave.ohiolink.edu/etdc/view?acc_num=ohiou1230612139.

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Castelen, Milton Andy. "Women's Reproductive Health Rights: The Rule of Law and Public Health Considerations in Repealing the Criminal Laws on Abortion in the Republic Suriname." Thesis, 2009. http://hdl.handle.net/1807/18236.

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Within the Surinamese jurisdiction the Constitution grants women the right to health and imposes a legal duty on the state to facilitate the realization of this right. Also treaty law, in particular, the ICESCR article 12 and the CEDAW article 12 grant women the right to the highest attainable standard of health and the right to non-discriminatory access to healthcare. But due to the criminal law applicable to abortion women lack non-discriminatory access to reproductive healthcare and therefore do not enjoy the highest attainable standard of pregnancy related health. Despite its decision not to enforce the abortion prohibiting criminal laws, Suriname remains in a state of failure to comply with its legal duties as imposed by the Constitution and treaty law. This, due to the state’s reluctance to repeal the criminal laws on abortion and its failure to enact effective health regulations to facilitate women in need of an abortion.
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Books on the topic "Suriname - cultura"

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Harvey, Edwin R. Derecho cultural latinoamericano y caribeño: Caribe de habla inglesa, América Latina y Suriname. Buenos Aires: Ediciones Depalma, 1994.

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The difficult flowering of Suriname: Ethnicity and politics in a plural society. 2nd ed. Paramaribo: Vaco Uitgeversmaatschappij, 1996.

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Bos, Gerrit. Some recoveries in Guiana Indian ethnohistory. Amsterdam: Vrije Universiteit, 1998.

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Migratie en cultureel erfgoed: Verhalen van Javanen in Suriname, Indonesië en Nederland = Migrasi dan warisan budaya : cerita-cerita orang Jawa di Suriname, Indonesia dan di negeri Belanda = Migration and cultural heritage : stories of Javanese in Suriname, Indonesia and the Netherlands. Leiden: KITLV Uitgeverij, 2010.

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Wekker, Gloria. The politics of passion: Women's sexual culture in the Afro-Surinamese diaspora. New York: Columbia University Press, 2006.

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Bergraaf, Humphry Herman. Impact and action: The search for certainty in the educational structure of the multi-cultural society of Suriname. [S.l: s.n., 1997.

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Campbell, Corinna. Parameters and Peripheries of Culture: Interpreting Maroon Music and Dance in Paramaribo, Suriname. Wesleyan University Press, 2020.

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Campbell, Corinna. Parameters and Peripheries of Culture: Interpreting Maroon Music and Dance in Paramaribo, Suriname. Wesleyan University Press, 2020.

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Social and Cultural Dimensions of Indian Indentured Labour and Its Diaspora: Past and Present. Taylor & Francis Group, 2016.

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Hyles, Joshua R. Guiana and the Shadows of Empire: Colonial and Cultural Negotiations at the Edge of the World. Lexington Books/Fortress Academic, 2017.

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Book chapters on the topic "Suriname - cultura"

1

Collins, Yolanda Ariadne. "Weathering Weather." In Cultural Inquiry, 181–205. Berlin: ICI Berlin Press, 2020. http://dx.doi.org/10.37050/ci-17_09.

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This chapter argues that paying attention to the weather and its associated processes of geological, biological, and social weathering can destabilize knowledge traditions that insist on dichotomies. Looking to specific histories and current conditions in Guyana and Suriname, this chapter shows how notions of weathering can accommodate a wide range of referents, ranging from the weathering of rock to socio-political and historical afterlives of violent colonial displacements.
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Hoefte, Rosemarijn. "Setting the Scene: The Culture of Late Colonial Capitalism 1900–1940." In Suriname in the Long Twentieth Century, 27–50. New York: Palgrave Macmillan US, 2014. http://dx.doi.org/10.1057/9781137360137_2.

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Wooding, Charles J. "Afro-Surinamese Ethnopsychiatry." In Social Psychiatry across Cultures, 143–60. Boston, MA: Springer US, 1995. http://dx.doi.org/10.1007/978-1-4899-0632-8_10.

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Sarucco, Migalda. "‘Ik ben een trotse Boslandcreool uit Suriname’." In Cultuur, classificatie en diagnose, 41–52. Houten: Bohn Stafleu van Loghum, 2002. http://dx.doi.org/10.1007/978-90-313-9535-4_4.

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Ben-Ur, Aviva. "Peripheral Inclusion: Communal Belonging in Suriname’s Sephardic Community." In Religion, Gender, and Culture in the Pre-Modern World, 185–210. New York: Palgrave Macmillan US, 2007. http://dx.doi.org/10.1057/9780230604292_9.

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Scragg, A. H., and E. J. Allan. "Quassia amara (Surinam Quassia): In Vitro Culture and the Production of Quassin." In Medicinal and Aromatic Plants VI, 316–26. Berlin, Heidelberg: Springer Berlin Heidelberg, 1994. http://dx.doi.org/10.1007/978-3-642-57970-7_21.

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Kalika-Rampersad, Chantal, and Raymond Verboom. "Zwakbegaafd of autistiform? Onderzoek van een 21-jarige vrouw van Surinaams-Hindoestaanse afkomst." In Cultuur en psychodiagnostiek, 197–215. Houten: Bohn Stafleu van Loghum, 2016. http://dx.doi.org/10.1007/978-90-368-1069-2_12.

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Phaf-Rheinberger, Ineke. "Republican Code, Working Conditions, and Cross-Cultural Hybridity in the Literature of Suriname and Cuba." In Comparative History of Literatures in European Languages, 375. Amsterdam: John Benjamins Publishing Company, 1997. http://dx.doi.org/10.1075/chlel.xii.31pha.

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R.A. Mans, Dennis, Priscilla Friperson, Meryll Djotaroeno, and Jennifer Pawirodihardjo. "The Contribution of Javanese Pharmacognosy to Suriname’s Traditional Medicinal Pharmacopeia: Part 2." In Pharmacognosy - Medicinal Plants [Working Title]. IntechOpen, 2021. http://dx.doi.org/10.5772/intechopen.97751.

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The Republic of Suriname (South America) is among the culturally, ethnically, and religiously most diverse countries in the world. Suriname’s population of about 600,000 consists of peoples from all continents including the Javanese who arrived in the country between 1890 and 1939 as indentured laborers to work on sugar cane plantations. After expiration of their five-year contract, some Javanese returned to Indonesia while others migrated to The Netherlands (the former colonial master of both Suriname and Indonesia), but many settled in Suriname. Today, the Javanese community of about 80,000 has been integrated well in Suriname but has preserved many of their traditions and rituals. This holds true for their language, religion, cultural expressions, and forms of entertainment. The Javanese have also maintained their traditional medical practices that are based on Jamu. Jamu has its origin in the Mataram Kingdom era in ancient Java, some 1300 years ago, and is mostly based on a variety of plant species. The many Jamu products are called jamus. The first part of this chapter presented a brief background of Suriname, addressed the history of the Surinamese Javanese as well as some of the religious and cultural expressions of this group, focused on Jamu, and comprehensively dealt with four medicinal plants that are commonly used by the Javanese. This second part of the chapter continues with an equally extensive narrative of six more such plants and concludes with a few remarks on the contribution of Javanese jamus to Suriname’s traditional medicinal pharmacopeia.
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R.A. Mans, Dennis, Priscilla Friperson, Meryll Djotaroeno, and Jennifer Pawirodihardjo. "The Contribution of Javanese Pharmacognosy to Suriname’s Traditional Medicinal Pharmacopeia: Part 1." In Pharmacognosy - Medicinal Plants [Working Title]. IntechOpen, 2021. http://dx.doi.org/10.5772/intechopen.97732.

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The Republic of Suriname (South America) is among the culturally, ethnically, and religiously most diverse countries in the world. Suriname’s population of about 600,000 consists of peoples from all continents including the Javanese who arrived in the country between 1890 and 1939 as indentured laborers to work on sugar cane plantations. After expiration of their five-year contract, some Javanese returned to Indonesia while others migrated to The Netherlands (the former colonial master of both Suriname and Indonesia), but many settled in Suriname. Today, the Javanese community of about 80,000 has been integrated well in Suriname but has preserved many of their traditions and rituals. This holds true for their language, religion, cultural expressions, and forms of entertainment. The Javanese have also maintained their traditional medical practices that are based on Jamu. Jamu has its origin in the Mataram Kingdom era in ancient Java, some 1300 years ago, and is mostly based on a variety of plant species. The many Jamu products are called jamus. The first part of this chapter presents a brief background of Suriname, addresses the history of the Surinamese Javanese as well as some of the religious and cultural expressions of this group, focuses on Jamu, and comprehensively deals with four medicinal plants that are commonly used by the Javanese. The second part of this chapter continues with an equally extensive narrative of six more such plants and concludes with a few remarks on the contribution of Javanese jamus to Suriname’s traditional medicinal pharmacopeia.
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