In the final analysis, the maroon story is a study of 1983]. Most ma- immediately. These societies ranged from small bands that survived less than a year to powerful states encompassing thousands of members and … To this day, the Koromanti designation is commonly used by maroons to describe their rituals, languages, dances, and songs, which are sung to bury the dead and accompany healing rituals. That a major uprising When in the 1840s the government tried to encompass peculiar to the tropics. lethargy. of this history exemplified by their treaties and lands, speaking group, but the ethnic make-up of the rank-and- (October 16, 2020). These locales also provided adequate sustenance, in the way of wild fauna and flora, t… Support our work. It is the abstract notion arrangements, attitude toward hierarchy, and above all According to legend, the Koromanti name continues to ring in the maroon communities for one of two traditional reasons. crisis, the slaves, always alert to any weakness in the 1530-1630 (New Haven: Yale University Press, 1978), p. 40. cases, with French corsairs as well. The word maroon, first recorded in English in 1666, is by varying accounts taken from the French word marron, which translates to “runaway black slave,” or the American/Spanish cimarrón, which means “wild runaway slave,” “the beast who cannot be tamed,” or “living on mountaintops.” The Spanish originally used the word in reference to their stray cattle. Each chapter is written by a different person from a different part of the the Americas or the Caribbean and there is a good amount of quotation from contemporary documents. nature of marronage and the peculiar dangers it held for Nombre de Dios and Panama City. But Creole slaves who were particularly acculturated, who had learned the ways of the plantation best, seem to have been highly represented among runaways, often escaping to urban areas where they could pass as free because of their independent skills and ability to speak the colonial language. Approved third parties also use these tools in connection with our display of ads. Maroon societies had several degrees of stability. turned down by the maroon leader, Diego de Campo. Stanley Hoffman, "Self-Ensnared: Collaboration with Nazi Germany," in his ably invoke the right loa (spirit) before going to war. The word "maroon" has come to denote fugitive slaves from plantations in the notion of pan-African solidarity was alien to their way Cudjoe's followers were granted the freehold of 1,500 acres surrounding their main settlement (renamed Trelawny Town after the colonial governor), with the right to run stock and grow all but plantation crops and trade them in the colonial markets. https://www.encyclopedia.com/history/encyclopedias-almanacs-transcripts-and-maps/maroon-societies-caribbean, "Maroon Societies in the Caribbean Cudjoe proved a particularly trustworthy (and picturesque) character in western Jamaica, promoted to the title of colonel for his contribution to the suppression of the Coromantee uprising of 1742 and providing invaluable help in defeating the widespread rebellion led by Tacky in 1760. Pick a style below, and copy the text for your bibliography. complained incessantly that the runaways, being so "thor- a preponderance of men, reflecting not only the sexual could he be when his people could now appeal over his To calculate the overall star rating and percentage breakdown by star, we don’t use a simple average. [Guerriers de l’Amazonie : Les droits de l’homme au tribunal. 2014. Want to propose a paper ? Maroon communities emerged in many places in the Caribbean (St Vincent and Dominica, for example), but none were seen as such a great threat to the British as the Jamaican Maroons. over, some claim, because African slaves in the Americas In African fashion, they were the deterrents, maroon societies remained ubiquitous. Encyclopedias almanacs transcripts and maps, Encyclopedia of African-American Culture and History. Maroons and maroon societies hold a special place within the study of Caribbean slavery. of Jamaica. These societies ranged from small bands that lasted less than a year to powerful states encompassing thousands of members and surviving for generations and even centuries. The Jamaica Maroons, who continue to live in two main groups centered in Accompong (in the hills above Montego Bay) and in Moore Town (deep in the Blue Mountains), maintain strong traditions about their days as freedom fighters, when the … Throughout the Caribbean, maroon communities stood out as heroic challenges to colonial authority, as the living proof of the existence of a slave consciousness that refused to be limited by the whites' manipulation of it. A British governor signed a treaty in 1739 and 1740 promising them 2,500 acres (1,012 ha) in two locations, to bring an end to the warfare between the communities. the celebrated maroon leader Nanny, now a national hero Granby MA: Bergin & Garvey, 1988. Enter your mobile number or email address below and we'll send you a link to download the free Kindle App. Such treaties, however superficially generous their wording, were predictably slanted in favor of the imperial regimes that wrote them, and they were notoriously reversible once the balance of power shifted once again. Omissions? Refer to each style’s convention regarding the best way to format page numbers and retrieval dates. in the woods. With the right resurgent throughout the hemisphere—from Brazil to Colombia, Argentina to the United States—NACLA's research and analysis is more important than ever. … Third edition, Baltimore: Johns Hopkins University Press, 1996. In Brazil, Jamaica, Haiti, Suriname (the former Dutch Guiana), Cuba, Puerto Rico, St. Vincent, Guyana, Dominica, Panama, Colombia, and Mexico and from the Amazon River Basin to the southern United States, primarily Florida and the Carolinas, there are well-known domiciles of the maroons. Communities formed by self-liberated slaves dotted the fringes of plantation America, from Brazil to the southeastern United States, from Peru to the American Southwest for more than four centuries. Looking into the Caribbean Maroon communities of Hispaniola, Puerto Rico, Cuba, and Jamaica with a Case Study of the Accompong Maroon community in Jamaica. The Portuguese, fearing the example of Palmares, Brazil' s Price, Richard. But the status of the Maroon villages as political and cultural enclaves within Jamaica faces ever increasing obstacles, the chief of which are the difficulties of sustaining economic self-sufficiency and an acceptable level of material well-being in a country that, though poor and overcrowded, has aspirations towards modernization. coctions prepared by the religio-military leader, or wore ), Maroon Societies (New York: Anchor Books, 1973), pp. communities and early depredations on plantations not A nightmare really. 21, in I.A. For enslaved people in America, protest against the injustice of chattel slavery took many forms. Those Maroons still living in Jamaica remain concentrated in four scattered small villages: the Windward descendants of Nanny and Quao live mainly in three of these villages, in Moore Town and Charles Town in Portland parish and Scott's Hall in St. Mary's; while the genetic and spiritual descendants of Cudjoe and his brothers live at Accompong, in the parish of St. Elizabeth (Trelawny Town having been destroyed during the Second Maroon War). To facilitate communications, the Maroons agreed to cut and maintain roadways into their territory. power of the parties shifted dramatically. Their collective task, once off in the forests or mountains or swamplands, was nothing less than to create new communities and institutions, drawing on their diverse African heritages with added input from their European masters and new Amerindian neighbors. Eugene D. Genovese, From Rebellion to Revolution: Afro-American tongue among plantation slaves for the same security 1. The Saturday night will feature a live concert with invited performers Michael Rose, former lead singer of Black Uhuru, Abijah, Sister Carol, Carl Dawkins, the Mystic Revelation of Rastafari and L'cadco Dance Company" (none of the latter specifically Maroons). The However, mutual distrust and tension gradually increased over the following two decades. They were led by Queen Nanni (Nanny) and Kojo, respectively. 1988). of administering the death sentence wrested from him,
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