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Journal articles on the topic 'Suriname - cultura'

Author: Grafiati

Published: 4 June 2021

Last updated: 8 February 2022

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1

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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5

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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White, Cheryl. "Saramaka Maroon Community Environmental Heritage." Practicing Anthropology 31, no. 3 (July 1, 2009): 45–49. http://dx.doi.org/10.17730/praa.31.3.f577132604643323.

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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.

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Da Costa e Silva, Natali Fabiana. "Women's place of speech in the literature of Suriname: challenging gender and race paradigms." Letras Escreve 9, no. 2 (March 2, 2020): 79. http://dx.doi.org/10.18468/letras.2019v9n2.p79-85.

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Suriname is located in the extreme north of South America in a region called Guyana Shield, that includes French Guiana, Republic of Guyana, Suriname and part of Venezuela and northern Brazil. It’s literature is marked by cultural and linguistic ethnic plurality and the thematization of social contradictions. In the case of the literature of Suriname, the narratives that compose this space inscribed in the heterogeneity are populated by characters historically silenced, as enslaved women, workers of the plantations, "bushnengués", among others, but who speak, despite being intermediated by a writer, as representatives of cultures not valued and/or little known. In this sense, this article will discuss two Surinamese historical novels written by Cynthia McLeod,<em>The free negress Elisabeth: prisoner of color</em> (2004) and <em>Tutuba: the girl from the slave-shipLeudsen</em>(2013), addressing, more specifically, how her literature questions the current literary paradigms and discusses the problematic of women’s voices, whose legitimacy is continually put in question.

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Brown, J. N. "SURINAME, SWEET SURINAME." GLQ: A Journal of Lesbian and Gay Studies 13, no. 2-3 (January 1, 2007): 406–8. http://dx.doi.org/10.1215/10642684-2006-041.

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Menke, Henk, Toine Pieters, and Jack Menke. "How Colonial Power, Colonized People, and Nature Shaped Hansen’s Disease Settlements in Suriname." Societies 10, no. 2 (April 1, 2020): 32. http://dx.doi.org/10.3390/soc10020032.

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According to the Dutch colonizers in Suriname, leprosy (or Hansen’s disease) was highly contagious and transmitted from human-to-human. A “cordon sanitaire” was constructed around the patients, mainly African slaves and Asian indentured laborers and their descendants. They were tracked down and incarcerated in remote leprosy settlements located in the rainforest. Some patients obeyed the authorities while others resisted and rebelled. Their narratives, revealing conceptual entanglement of the disease with their culture and the Surinamese natural environment, contain important information for understanding their world and their life inside and outside of leprosy settlements. They combined traditional health practices and medicinal plants from their natural habitat with biomedical treatments (practicing medical pluralism). They believed in a diversity of disease explanations, predominantly the taboo concepts treef, tyina, and totem animals associated with their natural habitat (the Surinamese biome). Some of their imaginary explanations (e.g., “leprosy is carried and/or transmitted through soil and certain animals”) show a surprising analogy with recent findings from leprosy scientists. Our research shows that nature contributes to shaping the world of Hansen’s disease patients. An ecological approach can make a valuable contribution to understanding their world. Comparative historical and anthropological research needs to be conducted to map the influence of different biomes on local explanatory models. The now deserted Hansen’s disease settlements and their natural environments are interesting research sites and important places of cultural heritage.

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Silva, Francisco Sávio da, Marcílio Herculano da Costa, Jefferson Fernandes Dantas, and Rosilene Agapito da Silva Llarena. "Produtos e serviços informacionais nos arquivos do Mercosul: análise das páginas web dos arquivos nacionais." Archeion Online 6, no. 1 (July 1, 2018): 23. http://dx.doi.org/10.22478/ufpb.2318-6186.2018v6n1.36825.

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Os Arquivos Nacionais investem em produtos e serviços por meio de páginas web com a intenção de satisfazer as necessidades dos usuários contemporâneos. As páginas web podem tornar-se aliadas em potencial aos arquivos nacionais, uma vez que possibilitam acessos a produtos e serviços especializados de maneira rápida e interativa. Sendo assim, este estudo tem como objetivo realizar análise das páginas web dos Arquivos Nacionais dos países que integram o Mercosul(Argentina, Bolívia, Brasil, Paraguai, Uruguai, Venezuela, Chile, Colômbia, Equador, Peru, Guiana e Suriname), emapear os produtos e serviços oferecidos. Buscaverificar as relações entre as páginas web estudadas e analisar a arquitetura e distribuição das informações por meio do diagnóstico dos tipos de conteúdo, informações disponíveis e facilidade de uso. A abordagem da pesquisa é do tipo: a) exploratória e bibliográfica, pois permite familiarização com o assunto estudado por meio de pesquisas bibliográficas; b) descritiva porque mapeia e relata as características das páginas web e dos produtos e serviços oferecidos; c) análise de conteúdo uma vez que procura analisar os conteúdos pertinentes aos produtos e serviços oferecidos pelasreferidas páginas. Os resultados destacam que a utilização dos sites pesquisados pode promover a integração entre as atividades oferecidas naweb e os espaços físicospor meio de produtos e serviços que tendem abarcar um mercado promissor, sofisticado e técnico. Entende-se que a disponibilização desses produtos e serviços informacionais fortalece a cultura informacional na web, trazendo aspectos de visibilidade, reconhecimento e utilidade aos processos arquivísticos. Verifica-se que estudos desta natureza contribuem para a área da Arquivologia no âmbito da disseminação e difusão da informação, assim como para melhoramento e evolução da oferta de produtos e serviços inovadores na área.

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Pijl, Yvon van der. "Pentecostal-Charismatic Christianity: African-Surinamese Perceptions and Experiences." Exchange 39, no. 2 (2010): 179–95. http://dx.doi.org/10.1163/016627410x12608581119830.

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AbstractPentecostal-Charismatic Christianity (P/C) is one of the fastest-growing religions worldwide. Some scholars connect P/C’s success with broad processes of globalization. Others try to unravel more personal dynamics of conversion. This article seeks to understand both global forces and local cultural reasons to believe. It focuses first on the remarkable paradox that explains the movement’s popularity among African-Surinamese (Caribbean) believers: what appears as P/C’s rejection of their traditional religious system turns out to be a reinterpretation of beliefs and practices. From this line of argument I argue that P/C actually enables people, by ways of demonization, to express their spirituality and translate magico-religious conceptions into an acceptable framework. In conclusion, I put this Pentecostal paradox into larger perspective, stressing similarities with other religious movements and exposing an eclectic attitude towards religion that does not only meet personal belief experiences, but also challenges the hegemonic position of established Christian churches in Suriname.

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Brana-Shute, Gary. "Back to the Barracks? Five Years ‘Revo’ in Suriname." Journal of Interamerican Studies and World Affairs 28, no. 1 (1986): 93–122. http://dx.doi.org/10.2307/165737.

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On 25 November 1985 the Republic of Suriname celebrated ten years of independent statehood. That decade witnessed a number of unexpected and quite extraordinary events in the former Dutch colony. Since the last free parliamentary elections in 1977, the country has endured: a military coup d'etat (1980) the arbitrary arrest and detainment of leaders of the “old” political parties (1980); the nullification of its constitution and civil rights (1980) and the imposition of a “state of emergency” (1982); the appointment by the military high command of five civilian cabinets (1981,1982,1983,1984, and 1985); a foreign and domestic policy that has swung erratically between far left and center; a cordial relationship with Cuba unceremoniously broken by Suriname following the US-led invasion of Grenada; the tragic and colossally stupid murder of 15 (possibly more) prominent Surinamers opposed to the revolution (1982); the suspension of more than US$1.5 billion dollars of Dutch foreign aid (1982); seven alleged counter-coups, one of which supposedly enjoyed the support of the CIA and several American mercenaries (1980-1984); deteriorating relations with the Netherlands, to the point where there is no ambassador in the Hague; a rather visionary attempt to dismantle the ethnic structure of pre-revo party politics by creating “one national party;” a cozy relationship with Libya under the guise of “cultural exchange;” and the rapid deterioration of a once booming economy. Now in 1986, in the midst of a dialogue with the “old” political parties, there is robust talk of a return to civilian government.

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Perini, Wilco, Marieke B. Snijder, Ron J. G. Peters, Karien Stronks, and Anton E. Kunst. "Increased cardiovascular disease risk in international migrants is independent of residence duration or cultural orientation: the HELIUS study." Journal of Epidemiology and Community Health 72, no. 9 (May 5, 2018): 825–31. http://dx.doi.org/10.1136/jech-2018-210595.

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BackgroundInternational migrants differ from host populations in cardiovascular disease (CVD) risk. It has been postulated that these disparities narrow with longer residence duration. Our aim was to determine whether CVD risk still differs between migrants and host population after decades of residence and to determine whether this potential convergence of CVD risk would occur mainly among migrants with a strong cultural orientation towards the host culture.MethodsIn the Healthy Life in an Urban Setting study, we obtained data regarding residence duration, cultural orientation as estimated by the Psychological Acculturation Scale and CVD risk as estimated by SCORE among the Dutch host population and first generation migrants from South-Asian Surinamese, African Surinamese, Moroccan and Turkish ethnic background residing in Amsterdam. Estimated CVD risk was compared with the Dutch, separately for medium-term residence (15–30 years) or long-term residence (>30 years) migrants, and by strong/weak cultural orientation towards the Dutch culture, using age-adjusted regression analyses.ResultsAmong 8672 participants without prior CVD, estimated CVD risk was higher among migrant groups relative to the Dutch. CVD risk relative to the Dutch did not differ by residence duration (betas ranging from 0.1 to 3.4 for medium-term and from 0.6 to 3.3 for long-term residence, respectively). Furthermore, these patterns did not differ by cultural orientation towards the Dutch culture.ConclusionWe find no indication that CVD risk among South-Asian Surinamese, African Surinamese, Turkish or Moroccan migrants converges to that of the Dutch host population with increasing residence duration, not even among those with strong cultural orientation towards the host culture.

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Casteel, Sarah Phillips. "Making History Visible." Small Axe: A Caribbean Journal of Criticism 25, no. 1 (March 1, 2021): 28–46. http://dx.doi.org/10.1215/07990537-8912768.

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While interned by the Nazis in Belgium and Bavaria during World War II, the little-known Surinamese artist Josef Nassy (1904–76) created a series of paintings and drawings documenting his experiences and those of other black prisoners. Nassy’s artworks uniquely register the presence of Caribbean, African, and African American prisoners in the Nazi camp system. While the Nassy Collection at the United States Holocaust Memorial Museum cannot render transparent a wartime experience that has gone largely unrecorded, it illustrates how shifting from a textual to a visual lens can enable an unremembered history to enter our field of vision, thereby generating an alternative wartime narrative. After tracing Nassy’s family history in Suriname and the conditions of his European incarceration, this essay discusses two paintings that demonstrate the significance of visual art in the context of black civilian internment—for both the artist-prisoner and the researcher.

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van Ijzendoorn, Marinus H. "Attachment in Surinam-Dutch Families: A Contribution to the Cross-Cultural Study of Attachment." International Journal of Behavioral Development 13, no. 3 (September 1990): 333–44. http://dx.doi.org/10.1177/016502549001300306.

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A study on attachment in indigenous Dutch families and in families who came to the Netherlands from Surinam-a former Dutch colony in South America is described. Sixty-five mothers and their infants participated, including 26 mothers who had immigrated from Surinam. Attachment behaviours and maternal responsiveness were recorded in the Strange Situation and in free play. The Infant Characteristics Questionnaire, and a questionnaire on child-rearing attitudes were completed. In the Surinam-Dutch group, maternal responsiveness was related to quality of attachment, although the Surinam-Dutch mothers scored significantly lower on the responsiveness scale than the Dutch mothers. The attachment classification distribution of the Surinam-Dutch dyads did not significantly differ from Dutch or global distributions. However, Surinam-Dutch mothers appeared to be more anxious about child-rearing than Dutch mothers. Surinam-Dutch mothers who had recently arrived in Holland tended to show less responsiveness, and were more anxious about child-rearing than Surinam-Dutch mothers who had immigrated several years ago. These data may reflect strains that arise from the transition from one culture to another.

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Hendriks, Tom, Tobi Graafsma, Aabidien Hassankhan, Ernst Bohlmeijer, and Joop de Jong. "Strengths and virtues and the development of resilience: A qualitative study in Suriname during a time of economic crisis." International Journal of Social Psychiatry 64, no. 2 (December 25, 2017): 180–88. http://dx.doi.org/10.1177/0020764017749624.

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Background: Resilience can be described as the capacity to deal with adversity and traumatic events. The current economic situation in Suriname and its social economic consequences may demand a great amount of resilience for people living in Suriname. In this explorative study, we examined the relation between strengths and resilience among the three major ethnic groups in Suriname. Method: Semi-structured interviews were conducted with 25 participants. We sought to gather viewpoints from community representatives, health care professionals and academic scholars about the personal resources used by people in Suriname to help them deal with the consequences of the current socio-economic crisis. Results: We identified major five strengths that were associated with resilience: religiousness, hope, harmony, acceptance and perseverance. While these strengths contribute to the development of resilience, they can under certain circumstances have an ambiguous influence. Conclusion: Our findings suggest that religiousness is the bedrock strength for the development of resilience in Suriname. We recommend that future positive psychological interventions in non-Western countries integrate positive activities with religious elements into program interventions to achieve a better cultural fit.

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KITLV, Redactie. "Book Reviews." New West Indian Guide / Nieuwe West-Indische Gids 67, no. 3-4 (January 1, 1993): 293–371. http://dx.doi.org/10.1163/13822373-90002670.

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-Gesa Mackenthun, Stephen Greenblatt, Marvelous Possessions: The wonder of the New World. Chicago: University of Chicago Press, 1991. ix + 202 pp.-Peter Redfield, Peter Hulme ,Wild majesty: Encounters with Caribs from Columbus to the present day. An Anthology. Oxford: Oxford University Press, 1992. x + 369 pp., Neil L. Whitehead (eds)-Michel R. Doortmont, Philip D. Curtin, The rise and fall of the plantation complex: Essays in Atlantic history. New York: Cambridge University Press, 1990. xi + 222 pp.-Roderick A. McDonald, Hilary McD.Beckles, A history of Barbados: From Amerindian settlement to nation-state. Cambridge: Cambridge University Press, 1990. xv + 224 pp.-Gertrude J. Fraser, Hilary McD.Beckles, Natural rebels; A social history of enslaved black women in Barbados. New Brunswick NJ and London: Rutgers University Press and Zed Books, 1990 and 1989. ix + 197 pp.-Bridget Brereton, Thomas C. Holt, The problem of freedom: Race, labor, and politics in Jamaica and Britain, 1832-1938. Baltimore: John Hopkins University Press, 1991. xxxi + 517 pp.-Peter C. Emmer, A. Meredith John, The plantation slaves of Trinidad, 1783-1816: A mathematical and demographic inquiry. Cambridge: Cambridge University Press, 1988. xvi + 259 pp.-Richard Price, Robert Cohen, Jews in another environment: Surinam in the second half of the eighteenth century. Leiden: E.J. Brill, 1991. xv + 350 pp.-Russell R. Menard, Nigel Tattersfield, The forgotten trade: comprising the log of the Daniel and Henry of 1700 and accounts of the slave trade from the minor ports of England, 1698-1725. London: Jonathan Cape, 1991. ixx + 460 pp.-John D. Garrigus, James E. McClellan III, Colonialism and science: Saint Domingue in the old regime. Baltimore: John Hopkins University Press, 1992. xviii + 393 pp.-Lowell Gudmundson, Richard H. Collin, Theodore Roosevelt's Caribbean: The Panama canal, the Monroe doctrine, and the Latin American context. Baton Rouge: Louisiana State University Press, 1990. xviii + 598 pp.-Andrés Serbin, Ivelaw L. Griffith, Strategy and security in the Caribbean. New York : Praeger, 1991. xv + 208 pp.-W.E. Renkema, M.J. van den Blink, Olie op de golven: de betrekkingen tussen Nederland/Curacao en Venezuela gedurende de eerste helft van de twintigste eeuw. Amsterdam: De Bataafsche Leeuw, 1989. 119 pp.-Horatio Williams, Obika Gray, Radicalism and social change in Jamaica, 1960-1972. Knoxville: University of Tennessee Press, 1991. xiv + 289 pp.-Daniel A. Segal, Brackette F. Williams, Stains on my name, war in my veins: Guyana and the politics of cultural struggle. Durham: Duke University Press, 1991. xix + 322 pp.-A. Lynn Bolles, Olive Senior, Working miracles: Women's lives in the English-speaking Caribbean. Bloomington: Indiana University Press (and Bridgetown, Barbados: ISER),1991. xiii + 210 pp.-Teresita Martínez Vergne, Margarita Ostolaza Bey, Política sexual en Puerto Rico. Río Piedras PR: Ediciones Huracán, 1989. 203 pp.-David J. Dodd, Dora Nevares ,Delinquency in Puerto Rico: The 1970 birth cohort study. With the collaboration of Steven Aurand. Westport CT: Greenwood, 1990. x + 232 pp., Marvin E. Wolfgang, Paul E. Tracy (eds)-Karen E. Richman, Paul Farmer, AIDS and accusation: Haiti and the geography of blame. Berkeley: University of California Press, 1992. xiv + 338 pp.-Alex Stepick, Robert Lawless, Haiti: A research handbook. (With contributions by Ilona Maria Lawless, Paul F. Monaghan, Florence Etienne Sergile & Charles A. Woods). New York: Garland, 1990. ix + 354 pp.-Lucien Taylor, Richard Price ,Equatoria. With sketches by Sally Price. New York & London: Routledge, 1992. 295 pp., Sally Price (eds)-Edward L. Cox, Kai Schoenhals, Grenada. World bibliographical series volume 119. Oxford: Clio Press, 1990. xxxviii + 181 pp.-Henry Wells, Kai Schoenhals, Dominican Republic. World bibliographical series volume 111. Oxford: Clio Press, 1990. xxx + 211 pp.-Stuart H. Surlin, John A. Lent, Mass communications in the Caribbean. Ames: Iowa State University Press. 1990. xviii + 398 pp.-Ellen M. Schnepel, Max Sulty ,La migration de l'Hindouisme vers les Antilles au XIXe siècle, après l'abolition de l'esclavage. Paris: Librairie de l'Inde, 1989. 255 pp., Jocelyn Nagapin (eds)-Viranjini Munasinghe, Steven Vertovec, Hindu Trinidad: Religion, ethnicity and socio-economic change.-Alvina Ruprecht, Selwyn R. Cudjoe, Caribbean women writers: Essays from the first international conference. Amherst: University of Massachusetts Press, 1990. xv + 382 pp.-J. van Donselaar, Michiel van Kempen et al, Nieuwe Surinaamse verhalen. Paramaribo: De Volksboekwinkel, 1986. 202 pp.''Suriname. De Gids 153:791-954. Amsterdam: Meulenhoff, 1990.-J. van Donselaar, Literatuur in Suriname: nieuwe, nog niet eerder gepubliceerde verhalen en gedichten van Surinaamse auteurs. Preludium 5(3): 1-80. Michiel van Kempen (compiler). Breda: Stichting Preludium, 1988.''Verhalen van Surinaamse schrijvers. Michiel van Kempen (compiler). Amsterdam: De Arbeiderspers. 1989. 248 pp.''Hoor die tori! Surinaamse vertellingen. Michiel van Kempen (compiler). Amsterdam: In de Knipscheer, 1990. 267 pp.-Beth Craig, Francis Byrne ,Development and structures of creole languages: Essays in honor of Derek Bickerton. Amsterdam/Philadelphia: John Benjamins, 1991. x + 222 pp., Thom Huebner (eds)-William W. Megenney, John M. Lipski, The speech of the negros congos of Panama. Amsterdam/Philadelphia: John Benjamins, 1989. vii + 159 pp.-Hein D. Vruggink, Clare Wolfowitz, Language, style and social space: Stylistic choice in Suriname Javanese. Champaign; University of Illinois Press, 1992. viii + 265 pp.-Keith A.P. Sandiford, Brian Douglas Tennyson, Canadian-Caribbean relations: Aspects of a relationship. Sydney, Nova Scotia: Centre for international studies, 1990. vii + 379 pp.-Gloria Cumper, Philip Sherlock ,The University of the West Indies: A Caribbean response to the challenge of change. London: Macmillan Caribbean, 1990. viii + 315 pp., Rex Nettleford (eds)

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Procópio, Argemiro. "A Amazônia Caribenha." Revista Brasileira de Política Internacional 50, no. 2 (December 2007): 97–117. http://dx.doi.org/10.1590/s0034-73292007000200007.

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A economia informal no Brasil ligando esse país à Guiana, ao Suriname, à Venezuela e à Guiana Francesa permite pensar numa Amazônia brasileiro-caribenha. O Suriname e a Guiana, essa última sede do CARICOM, convivem com fluxos migratórios de garimpeiros brasileiros fugitivos do desemprego. A economia clandestina dá o seu tom à geopolítica cultural e é mais eficiente, que a diplomacia, em estimular a aproximação entre os países caribenhos.

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Meel, Peter. "Towards a typology of Suriname nationalism." New West Indian Guide / Nieuwe West-Indische Gids 72, no. 3-4 (January 1, 1998): 257–81. http://dx.doi.org/10.1163/13822373-90002593.

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Study of Suriname nationalism and the mechanisms that foster and hamper its course. Uses Anthony Smith's National identity to determine the place Suriname nationalism occupies in the Smith's typological ranking of nationalisms. In the second section, the author discusses national myths, invented traditions, and monuments in Paramaribo to highlight the (cultural) problems of integration nationalism. Concludes that integration nationalism has been frustrated as a result of the strong forces of ethnicity.

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M.K. "Surinam Slavery." Americas 50, no. 3 (January 1994): 440–41. http://dx.doi.org/10.1017/s0003161500020976.

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Maat, Harro, and Tinde van Andel. "The history of the rice gene pool in Suriname: circulations of rice and people from the eighteenth century until late twentieth century." Historia Agraria. Revista de agricultura e historia rural 75 (June 1, 2018): 69–91. http://dx.doi.org/10.26882/histagrar.075e04m.

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Alongside the trans-Atlantic slave trade, plant species travelled from Africa to the Americas and back. This article examines the emerging rice gene pool in Suriname due to the global circulation of people, plants and goods. We distinguish three phases of circulation, marked by two major transitions. Rice was brought to the Americas by European colonizers, mostly as food on board of slave ships. In Suriname rice started off as a crop grown only by Maroon communities in the forests of the Suriname interior. For these runaway slaves cultivating several types of rice for diverse purposes played an important role in restoring some of their African culture. Rice was an anti-commodity that acted as a signal of protest against the slave-based plantation economy. After the end of slavery, contract labourers recruited from British India and the Dutch Indies also brought rice to Suriname. These groups grew rice as a commodity for internal and global markets. This formed the basis of a second transition, turning rice into an object of scientific research. The last phase of science-driven circulation of rice connected the late-colonial period with the global Green Revolution.

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Esajas, Mitchell, and Jessica de Abreu. "The Black Archives: Exploring the Politics of Black Dutch Radicals." Open Cultural Studies 3, no. 1 (January 1, 2019): 402–13. http://dx.doi.org/10.1515/culture-2019-0034.

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Abstract In this article, the authors introduce “The Black Archives”—an alternative archive consisting of more than 8,000 books, official documents and artefacts. The archive is a critical intervention, challenging dominant historical narratives, which tend to downplay histories of colonialism, slavery and their legacy. The authors explore how archival research and art can be used to make visible the histories that have been marginalised in dominant historical narratives. This is done with a case study: an exhibition based on archival research on two Black radicals, Hermina and Otto Huiswoud. The research reveals the history of the black and Surinamese activism in the Netherlands which intersects with global histories of the black radicalism.

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Ameringer, Charles D., and Edward M. Dew. "The Trouble in Suriname, 1975-1993." Hispanic American Historical Review 76, no. 2 (May 1996): 376. http://dx.doi.org/10.2307/2517190.

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Ameringer, Charles D. "The Trouble in Suriname, 1975-1993." Hispanic American Historical Review 76, no. 2 (May 1, 1996): 376–77. http://dx.doi.org/10.1215/00182168-76.2.376.

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Kempen, Michiel van, and Ina Rilke. "Vernacular Literature in Suriname." Callaloo 21, no. 3 (1998): 630–44. http://dx.doi.org/10.1353/cal.1998.0159.

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Price, Sally, and Richard Price. "Working for the man: a Saramaka outlook on Kouro." New West Indian Guide / Nieuwe West-Indische Gids 63, no. 3-4 (January 1, 1989): 199–207. http://dx.doi.org/10.1163/13822373-90002029.

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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.

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Handerson Joseph. "The haitian migratory system in the guianas: beyond borders." Diálogos 24, no. 2 (August 7, 2020): 198–258. http://dx.doi.org/10.4025/dialogos.v24i2.54154.

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The Guianas are an important migratory field in the Caribbean migratory system, whereby goods, objects, currencies, and populations circulate for different reasons: geographical, cultural proximity, climatic, geopolitical and socioeconomic factors. From the 1960s and 1970s, Haitian migration increased in the Guianas. Five decades later, after the January 2010 earthquake, the migratory spaces were intensified in the region, Brazil became part of them as a country of residence and transit to reach French Guiana and Suriname. In 2013, the routes were altered. Some migrants started to use the Republic of Guyana to enter Brazil through the border with Roraima, in the Amazon, or to cross the border towards Suriname and French Guiana. This article is divided into two levels. First, it describes the way in which migrants' practices and trajectories intersect national borders in the Guianas. Then, it analyzes the migratory system, documents and papers, and the problems that the different Haitian migratory generations raise in space and time. The ethnographic research is based on the Triple Border Brazil, Colombia and Peru, but also in Suriname, French Guiana and Haiti.

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Dede Yildirim, Elif, and Jaipaul L. Roopnarine. "Paternal and Maternal Cognitive Engagement and Preschoolers’ Literacy Skills Across Six Ethnic Groups in Suriname." Journal of Black Psychology 47, no. 6 (April 26, 2021): 476–502. http://dx.doi.org/10.1177/00957984211007698.

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Using propositions in cultural-ecological and maternal and paternal engagement models, this study utilized the 2018 UNICEF Multiple Indicator Cluster Surveys to examine which sociodemographic factors were associated with fathers’ and mothers’ cognitive engagement and the associations between parental and maternal cognitive engagement and preschoolers’ literacy skills in Amerindian, Maroon, Creole, Javanese, Hindustani, and Mixed-ethnic families in Suriname ( N = 1,008). After establishing measurement invariance in constructs across ethnic groups, analyses revealed few consistent sociodemographic predictors of paternal and maternal cognitive engagement. Patterns of associations between paternal and maternal cognitive engagement and children’s literacy skills were not uniform across ethnic groups. Data have implications for understanding mothers’ and fathers’ contributions to children’s early literacy skills development and for developing parenting intervention programs in Suriname.

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Kom, A. de (Anton), and Arnold Pomerans. "from We Slaves of Suriname." Callaloo 21, no. 3 (1998): 667–72. http://dx.doi.org/10.1353/cal.1998.0160.

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Schields, Chelsea. "Conjuring Futures." Historical Reflections/Réflexions Historiques 45, no. 2 (June 1, 2019): 84–104. http://dx.doi.org/10.3167/hrrh.2019.450206.

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This article explores the history of the Foundation for Cultural Cooperation between the Netherlands, Suriname, and the Netherlands Antilles (Sticusa), asking how cultural institutions partook in the process of decolonization. Analyzing the perspectives of Sticusa collaborators and critics in the Caribbean, I argue that cultural actors saw decolonization as an opportunity to reorient cultures toward an emergent world order. In this process, they envisioned a range of horizons, from closer integration with Europe to enhanced affinity with the broader Americas. By the 1970s, however, these horizons narrowed to the attainment of national sovereignty, and Sticusa’s cultural experiment ended as a result.

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St-Hilaire, Aonghas. "Ethnicity, assimilation and nation in plural Suriname." Ethnic and Racial Studies 24, no. 6 (January 2001): 998–1019. http://dx.doi.org/10.1080/01419870120077940.

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Krumeich, Anja. "Ziektepreventie in een Karibendorp in Suriname." Bijdragen tot de taal-, land- en volkenkunde / Journal of the Humanities and Social Sciences of Southeast Asia 145, no. 1 (1989): 72–86. http://dx.doi.org/10.1163/22134379-90003269.

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Sherriah, André C., Hubert Devonish, Ewart A. C. Thomas, and Nicole Creanza. "Using features of a Creole language to reconstruct population history and cultural evolution: tracing the English origins of Sranan." Philosophical Transactions of the Royal Society B: Biological Sciences 373, no. 1743 (February 12, 2018): 20170055. http://dx.doi.org/10.1098/rstb.2017.0055.

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Creole languages are formed in conditions where speakers from distinct languages are brought together without a shared first language, typically under the domination of speakers from one of the languages and particularly in the context of the transatlantic slave trade and European colonialism. One such Creole in Suriname, Sranan, developed around the mid-seventeenth century, primarily out of contact between varieties of English from England, spoken by the dominant group, and multiple West African languages. The vast majority of the basic words in Sranan come from the language of the dominant group, English. Here, we compare linguistic features of modern-day Sranan with those of English as spoken in 313 localities across England. By way of testing proposed hypotheses for the origin of English words in Sranan, we find that 80% of the studied features of Sranan can be explained by similarity to regional dialect features at two distinct input locations within England, a cluster of locations near the port of Bristol and another cluster near Essex in eastern England. Our new hypothesis is supported by the geographical distribution of specific regional dialect features, such as post-vocalic rhoticity and word-initial ‘h’, and by phylogenetic analysis of these features, which shows evidence favouring input from at least two English dialects in the formation of Sranan. In addition to explicating the dialect features most prominent in the linguistic evolution of Sranan, our historical analyses also provide supporting evidence for two distinct hypotheses about the likely geographical origins of the English speakers whose language was an input to Sranan. The emergence as a likely input to Sranan of the speech forms of a cluster near Bristol is consistent with historical records, indicating that most of the indentured servants going to the Americas between 1654 and 1666 were from Bristol and nearby counties, and that of the cluster near Essex is consistent with documents showing that many of the governors and important planters came from the southeast of England (including London) (Smith 1987 The Genesis of the Creole Languages of Surinam ; Smith 2009 In The handbook of pidgin and creole studies , pp. 98–129). This article is part of the theme issue ‘Bridging cultural gaps: interdisciplinary studies in human cultural evolution’.

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Jap-A-Joe, Harold. "Afro-surinamese Renaissance and the Rise of Pentecostalism." Exchange 34, no. 2 (2005): 134–48. http://dx.doi.org/10.1163/1572543054068550.

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AbstractDuring the 1960s, after a long period of suppression, a renaissance of Afro-Surinamese culture started. Around the same time Pentecostalism was introduced with great success. In this article it is being argued that the worldviews of the Afro-Surinamese Winti-religion and of Pentecostalism are interlocking, explaining the attractiveness of the latter to Afro-Surinamese who since their acceptance of Christianity had been confronted with suppression and ridiculization of their worldview as "superstition" in the mainstream missionary churches.

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Hoefte, Rosemarijn, and Enid Brown. "Suriname and the Netherlands Antilles: An Annotated English-Language Bibliography." Hispanic American Historical Review 73, no. 4 (November 1993): 677. http://dx.doi.org/10.2307/2516848.

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Hoefte, Rosemarijn. "Suriname and the Netherlands Antilles: An Annotated English-Language Bibliography." Hispanic American Historical Review 73, no. 4 (November 1, 1993): 677–78. http://dx.doi.org/10.1215/00182168-73.4.677.

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Lamur, Humphrey E. "The Slave Family in Colonial 19th-Century Suriname." Journal of Black Studies 23, no. 3 (March 1993): 371–81. http://dx.doi.org/10.1177/002193479302300306.

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Carlin, Eithne B. "Speech community formation : a sociolinguistic profile of the Trio of Suriname." New West Indian Guide / Nieuwe West-Indische Gids 72, no. 1-2 (January 1, 1998): 4–42. http://dx.doi.org/10.1163/13822373-90002598.

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Overview of the Trio language. Brings together both extralinguistic factors, such as historical, economic, sociological and cultural factors that have and still contribute to the present-day status of the Trio Amerindians and their language and internal sociolinguistic factors, that is, factors that influence the choice of what the Trio speak to whom, how, and when. Shows that Trio sociolinguistically-speaking is in a strong position.

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44

Oostindie, Gert J. "On Stedman’s narrative, Suriname slavery, and editing." Bijdragen tot de taal-, land- en volkenkunde / Journal of the Humanities and Social Sciences of Southeast Asia 147, no. 1 (1991): 140–45. http://dx.doi.org/10.1163/22134379-90003203.

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Chickrie, Raymond. "The Afghan Muslims of Guyana and Suriname." Journal of Muslim Minority Affairs 22, no. 2 (October 2002): 381–99. http://dx.doi.org/10.1080/1360200022000027339.

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Allen, Pamela. "Diasporic representations of the home culture: case studies from Suriname and New Caledonia." Asian Ethnicity 16, no. 3 (October 28, 2013): 353–70. http://dx.doi.org/10.1080/14631369.2013.853544.

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Moomou, Jean. "Patrimonialisation du marronnage : usages et pratiques au Suriname." Cahiers des Amériques latines 1, no. 93 (March 30, 2020): 93–112. http://dx.doi.org/10.4000/cal.10704.

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Buunk, Abraham P., Pieternel Dijkstra, Glenn Leckie, and Dascha Dipokarto. "Ethnic differences in jealousy in Surinam." Journal of Social and Personal Relationships 37, no. 4 (November 11, 2019): 1136–49. http://dx.doi.org/10.1177/0265407519880287.

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The present study examined differences in three types of jealousy (reactive, anxious, and preventive jealousy) between the major ethnic groups in Surinam (Maroons, Creoles, Hindustani, Javanese, and Mixed). About 100 participants from each ethnic group (total n = 500) were interviewed. Results showed differences between the groups in anxious and preventive jealousy, but not in reactive jealousy. More specifically, Maroons reported most anxious and preventive jealousy, followed by Creoles, and Javanese. The Hindustani and Mixed groups reported the lowest levels of anxious and preventive jealousy. These results did not alter after controlling for demographic variables. In addition, differences in jealousy could not be explained by differences between the groups in intrasexual competitiveness and attitudes toward multiple sexual relationships. Findings suggest that whereas preventive jealousy and anxious jealousy are sensitive to cultural influences, reactive jealousy is not. Future studies may further explore the variables that may explain differences in jealousy between ethnic groups in Surinam.

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Hoefte, Rosemarijn, and Cornelis C. Goslinga. "The Dutch in the Caribbean and in Suriname 1791/5-1942." Hispanic American Historical Review 71, no. 4 (November 1991): 891. http://dx.doi.org/10.2307/2515793.

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Hoefte, Rosemarljn. "The Dutch in the Caribbean and in Suriname 1791/5–1942." Hispanic American Historical Review 71, no. 4 (November 1, 1991): 891–92. http://dx.doi.org/10.1215/00182168-71.4.891.

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