The purpose of this essay is to present a history of the Maroons from their earliest rebellions to their present role in contemporary Jamaican society. Also of importance will be the conditions under which the Maroons received freedom the British and to what extent these conditions continue to persist in an independent Jamaica. A secondary purpose is to provide material and information which may contribute significantly to the dearth of printed expertise in this area. When the British captured Jamaica from the Spaniards in 1655, they failed to subdue numerous Negro slaves who were no longer content to be slaves. These slaves escaped from their plantations to become mountain dwelling fugitives. The name 'Maroon' was given to these fugitives, and for many years they harassed the British Colonial Government of Jamaica. Having tasted of freedom, these Maroons were determined, at any cost, to preserve it. Their major tactic may be described as the forerunner of modern guerrilla warfare. This type of warfare lent itself beautifully to the rugged terrain of Jamaica, much to the irritation of the British. The conflict between the British and the Maroons dragged on for many years. Not only was it becoming very expensive for the British but also their soldiers were growing weary. Finally in 1739 the British Government offered favourable terms of peace to the Maroons. The treaty of 1739 was broken once in 1795 and fighting broke out for approximately one week. Reconciliation was immediate and Maroon offenders of the treaty were exi1ed to Nova Scotia, Canada. Life in Nova Scotia was unbearable to these Maroons and in 1800 they were sent to Sierra Leone, Africa. The Maroons who remained in Jamaica coexisted peacefully with the British. However, they continue to live in their mountain villages enjoying the terms of the treaty of 1739. One of the primary problems involved in the writing of this essay was the difficulty in procuring information. For one reason or another scholars have never been highly motivated to take the time and effort necessary for such a study. Also, because of Jamaica's former colonial status, most important documents were kept in the British Museum or the Colonial Office in England. These documents which are not for publication must be observed and studied in their place of deposit. Another factor contributing to this difficulty is that access to the Maroon settlements is not easy, nor is the establishment of a relationship. In preparing the essay I contacted primary, secondary and tertiary sources for pertinent data. I spent the summer of 1968 collecting data in Jamaica and the U.S.A. After the collection of the data, they were assembled in a logical order to form the content of the text. Although the data were used to support my primary and secondary purposes, no conscious effort was made to interpret them. The conclusion contains recommendations which are very subjective. The findings of this essay pointed to the colourful role played by the Maroons in the history of Jamaica. The data seem to indicate that the great political victory, which had far reaching implications for the entire island, did not disseminate to the other areas of Maroon society, namely the social, political and economic. Consequently, the Maroons continue to enjoy their political freedom in a sub-culture which is very marginal.

Thesis (M.A.)--University of Wisconsin--Madison, 1971. / eContent provider-neutral record in process. Description based on print version record. Includes bibliographical references.

This novel ethnographic study investigates the role of culture and tourism in the sustainable development of rural communities in Jamaica. It focuses on two distinctive Jamaican groups, the Charles Town Maroon and the Seaford Town German descendants. The objectives of the study are to examine the meanings culture holds for local people in relation to identity, sense of place and community development; assess the extent to which they capitalise on their intangible and tangible culture in pursuit of sustainable rural community tourism and make recommendations for local people and policymakers. The basis for the research is the economic and social crisis facing rural communities in Jamaica due to the demise of their traditional agriculture base. This has been precipitated by international trade liberalisation rules, which removed the preferential access of Jamaican produce to European Union countries. With small-scale Jamaican sugar and banana farmers unable to compete with major producers from the United States of America and South America, rural communities have been left devastated. For many, farming is now an unreliable source of income. More than half of local farmers are in serious economic and social difficulties and 80 per cent of the 1.1 million people living below the poverty line in Jamaica, live in the countryside. With few alternative livelihood strategies, many rural inhabitants are attempting to exploit their culture resources by way of rural community tourism. This coincides with research, which shows an increasing desire by tourists to capture diverse and ordinary social experiences in destinations such as Jamaica. They want authentic contact with host communities away from resorts. However, with tourism on the island predicated on the sand, sun and sea all-inclusive resort model and poor rural infrastructure, local people face tough challenges to exploit their culture resources. The study is conducted in the real world setting of rural Jamaica and is underpinned by an integrated conceptual framework developed from ideas taken from different literatures and preliminary fieldwork. The framework is applied to the findings of the study to analyse the different development paths taken by Charles Town and Seaford Town. It argues that Ray’s (1998) culture economy approach helps to capture this, but the complex and contested nature of ideas relating to development, identity, sense of place, community and culture commoditisation mean it does not do so holistically. However, a more comprehensive picture of the development paths of the two communities emerges by integrating notions of the culture economy with ideas relating to cultural connectedness and plurality of commoditisation. The concepts reflect a sense of ‘rootedness’ in place (vertical linkages) and same-level locally bounded relationships (horizontal linkages). Plurality of commoditisation refers to the differentiated and diversified tactics being deployed by locals to meet tourists’ demands for actual interactions and co-creative experiences with them. The research approach consists of a constructivist paradigm, relativist ontology, subjectivist epistemology, ethnographic methodology and qualitative methods. The focus is, therefore, not only on who, why, what, when, and how, but also on meanings, human action, identity, sense of place, interactions, emotions and behaviour. Thick detailed descriptions are used to capture the articulations of local people and the circumstances in which they occur. The study finds that the role of culture and tourism in the sustainable development of rural communities in Jamaica marks the transition from a primarily agriculture mode of production to one that places greater emphasis on the use of local culture resources. However, while it is clear that communities such as Charles Town and Seaford Town are rich in culture resources, the extent to which they capitalise on them are somewhat limited. The reasons are socio-economic, historical and deep-seated. Adopting the modified culture economy approach, proposed in this study, could increase understanding of the challenges faced by locals and offer a way forward. This is because the framework is holistic in that it considers the socio-economic, cultural and emotional dimensions of rural communities.

Made available in DSpace on 2015-04-11T13:49:05Z (GMT). No. of bitstreams: 1 quezia.pdf: 1327390 bytes, checksum: 66cd34e582d676ca8dc258403284a1e7 (MD5) Previous issue date: 2013-08-13 / The research geolinguistics allows us to point features and linguistic-cultural trends extremely important for the register and the rescue of the cultural identity of a people. Also offering provides grants for the establishment of a network of linguistic research, both from the point of view dialectological, the sociolinguistic. The dialectology, branch of linguistics that is concerned with the study of regional diversities and lately the of social classes and diaphasic diversities too, has achieved considerable progress in Brazil and also in Amazonas. This work, of dialectal nature, describes a clipping of the language used in three communities in the municipality of Barreirinha - AM, three human groups that recognize self as Maroons. It exposes this description in the form of letters linguistic lexical-semantic. It also presents some brief considerations of the nature etymological about the lexicon collected. / A pesquisa geolinguística permite que se apontem características e tendências linguístico-culturais extremamente importantes para o registro e o resgate da identidade cultural de um povo. Também oferece subsídios para o estabelecimento de uma rede de pesquisas linguísticas, tanto do ponto de vista dialetológico, quanto sociolinguístico. A dialetologia, ramo da linguística que se interessa pelo estudo das diversidades diatópicas e ultimamente também diastráticas e diafásicas, tem obtido progresso considerável tanto em nível de Brasil, quanto de Amazonas. Este trabalho, de natureza dialetológica, descreve um recorte da linguagem utilizada em três comunidades do município de Barreirinha AM, três grupos humanos que se autorreconhecem como quilombolas. Expõe o registro em forma de cartas linguísticas semântico-lexicais e apresenta, ainda, algumas breves considerações de cunho etimológico sobre o léxico coletado.

Na atual emergência da construção de um discurso social requerido para a identidade de remanescentes de quilombos, este trabalho busca refletir sobre as resistências dos trabalhadores escravizados na região mineradora do rio Guaporé, na Capitania de Mato Grosso, entre a fundação de Vila Bela da Santíssima Trindade em 1752 e anos iniciais do século 19, tendo como suporte fontes arqueológicas, documentais escritas e de memória. Propõe evidenciar as bases materiais para a construção de táticas de resistência e contraponto à estrutura repressora administrativa/senhorial escravista, e a partir delas o surgimento de quilombos como sua forma mais elaborada. Traz ainda uma possível interpretação dessa construção social em confluência com a invenção de uma economia mineradora paralela ao sistema colonial ao estabelecer os assentamentos quilombolas sobre terrenos auríferos. Ao final, sugere a existência na cidade de um reordenamento interno de falas autorizadas e ainda o surgimento de discursos a reconstruir um passado quilombola necessário. / The master\'s dissertation aims at discussing resistance strategies by enslaved workers, at the mining areas at Mato Grosso, since 1752 until the beginning of the 19th.c. The dissertation uses archaeological evidence and documents. It also aims at exploring the material culture strategies used by slaves to resist oppression, during colonial rule. It also studies maroons as a main resistance strategy, relating those settlements to alternative mining practices, out of colonial control. Last but not least, the dissertation explores the ways discourses about the past contribute to reconstruct maroon past experiences.

Made available in DSpace on 2016-07-27T13:48:40Z (GMT). No. of bitstreams: 1 AILTON DE SOUZA GONCALVES.pdf: 1175562 bytes, checksum: 6c27d964c4968a85719b0585ccef233a (MD5) Previous issue date: 2014-12-11 / Matthew s community was a splinter group of Judaism. It was formed by Jewish Christians who suffered exclusion from the larger community of Judaism in training. After AD 70 with the destruction of the temple and the expulsion of the Jews from Jerusalem, Judaism underwent a change in its structure. During this transformation, she sought a new identity for the Jewish community. In this process, the Judeo- Christian community was driven out of the Synagogue and also had to develop its identity. This research revolves around Mt 5.20. This verse is the key to understanding the life of the Matthean community and its transformative proposal. Subsequent communities always, throughout history, have sought inspiration in the Matthean community vision around justice. One is the maroon community. This could hope to find when approaching these words that motivated the liberation of a people who lived homeless, landless and without shelter in a foreign land. / A comunidade de Mateus foi um grupo dissidente do judaísmo. Ela foi formada por judeu-cristãos que sofreram exclusão por parte da comunidade maior do judaísmo em formação. Depois do ano 70 d.C., com a destruição do templo e expulsão dos judeus de Jerusalém, o judaísmo passou por uma mudança em sua estrutura. Durante essa transformação, ela buscou uma nova identidade para a comunidade judaica. Nesse processo, a comunidade judaico-cristã foi expulsa da Sinagoga e teve que elaborar também a sua identidade. Esta pesquisa gira em torno de Mt 5,20. Este versículo é a chave para se compreender a vida da comunidade mateana e sua proposta transformadora. Comunidades posteriores sempre, ao longo da história, buscaram inspirações comunitárias na visão mateana em torno da justiça. Uma delas é a comunidade quilombola. Ela pôde encontrar esperança ao aproximar-se dessa palavra (justiça) que motivara a libertação de um povo, que vivia sem pátria, sem-terra e sem amparo em uma terra estrangeira.

O campo brasileiro apresenta um campesinato muito diverso, formado por sujeitos sociais que cultivam a terra com a família aumentando a oferta de alimentos na cidade. O presente trabalho enfatiza os camponeses posseiros que se caracterizam pelo cultivo familiar de uma pequena extensão de terra, mas sem o direito de propriedade assegurado. Por conseguinte, a presente dissertação procura discutir o embate entre o direito de posse e o direito absoluto de propriedade privada da terra consagrado pela Lei de Terras de 1850 como única forma de apropriação territorial no Brasil, a partir das comunidades quilombolas da Peropava e da Poça, localizadas no Vale do Ribeira paulista, por se tratar de populações tradicionais que vivem há mais de um século nesses territórios cultivando a terra sob o regime consuetudinário de transmissão hereditária da terra, preservando um modo de vida sócio-cultural herdado de sua ancestralidade. Deve-se notar que os posseiros quilombolas têm o direito de propriedade assegurado pela Constituição Federal de 1988, notadamente em seu art. 68 do Ato das Disposições Constitucionais Transitórias. O Texto Magno prescreve o reconhecimento do direito de posse quilombola mediante autodefinição do grupo como descendente de escravos africanos. No entanto, muitos quilombos ainda não foram reconhecidos pelo Poder Público, o qual está impregnado de forças contrárias ao cumprimento constitucional. Vale atentar que os camponeses lutam pelo reconhecimento e pelo título de propriedade para evitar a expropriação por parte daqueles que só aceitam como legítima a propriedade privada ostentada sob a égide de um título. / The Brazilian countryside has a very diverse peasantry, formed by social actors who cultivate the land with their families by increasing the supply of food in the city. This work emphasizes the peasant squatters who grow a small tract of land with their families, but without the right to property secured. Therefore, this dissertation discusses the clash between the right of occupation of the peasants (tenure) and the absolute right of private ownership of land - established by the Land Law of 1850 as the only form of land ownership in Brazil, from the maroons communities of the Peropava and of the Poça, localized in the Ribeira Valley in São Paulo, because they are traditional populations who live there for more than a century cultivating the land under customary rules of inheritance of the land, preserving a way of life social-cultural legacy of their ancestry. It should be noted that the maroons squatters have the right to property secured by the Constitution of 1988, particularly in its art. 68 of the Transitory Constitutional Provisions Act. The Great Text prescribes the recognition of the maroon tenure by self-definition as the group descended from African slaves. However, many Maroons werent still recognized by the government that is permeated by forces opposed to constitutional execution. It should be given attention that the peasants fight for recognition and for a title of properity to avoid expropriation by those who only accept as legitimate the private property who has a title.

Na atual emergência da construção de um discurso social requerido para a identidade de remanescentes de quilombos, este trabalho busca refletir sobre as resistências dos trabalhadores escravizados na região mineradora do rio Guaporé, na Capitania de Mato Grosso, entre a fundação de Vila Bela da Santíssima Trindade em 1752 e anos iniciais do século 19, tendo como suporte fontes arqueológicas, documentais escritas e de memória. Propõe evidenciar as bases materiais para a construção de táticas de resistência e contraponto à estrutura repressora administrativa/senhorial escravista, e a partir delas o surgimento de quilombos como sua forma mais elaborada. Traz ainda uma possível interpretação dessa construção social em confluência com a invenção de uma economia mineradora paralela ao sistema colonial ao estabelecer os assentamentos quilombolas sobre terrenos auríferos. Ao final, sugere a existência na cidade de um reordenamento interno de falas autorizadas e ainda o surgimento de discursos a reconstruir um passado quilombola necessário. / The master\'s dissertation aims at discussing resistance strategies by enslaved workers, at the mining areas at Mato Grosso, since 1752 until the beginning of the 19th.c. The dissertation uses archaeological evidence and documents. It also aims at exploring the material culture strategies used by slaves to resist oppression, during colonial rule. It also studies maroons as a main resistance strategy, relating those settlements to alternative mining practices, out of colonial control. Last but not least, the dissertation explores the ways discourses about the past contribute to reconstruct maroon past experiences.

O campo brasileiro apresenta um campesinato muito diverso, formado por sujeitos sociais que cultivam a terra com a família aumentando a oferta de alimentos na cidade. O presente trabalho enfatiza os camponeses posseiros que se caracterizam pelo cultivo familiar de uma pequena extensão de terra, mas sem o direito de propriedade assegurado. Por conseguinte, a presente dissertação procura discutir o embate entre o direito de posse e o direito absoluto de propriedade privada da terra consagrado pela Lei de Terras de 1850 como única forma de apropriação territorial no Brasil, a partir das comunidades quilombolas da Peropava e da Poça, localizadas no Vale do Ribeira paulista, por se tratar de populações tradicionais que vivem há mais de um século nesses territórios cultivando a terra sob o regime consuetudinário de transmissão hereditária da terra, preservando um modo de vida sócio-cultural herdado de sua ancestralidade. Deve-se notar que os posseiros quilombolas têm o direito de propriedade assegurado pela Constituição Federal de 1988, notadamente em seu art. 68 do Ato das Disposições Constitucionais Transitórias. O Texto Magno prescreve o reconhecimento do direito de posse quilombola mediante autodefinição do grupo como descendente de escravos africanos. No entanto, muitos quilombos ainda não foram reconhecidos pelo Poder Público, o qual está impregnado de forças contrárias ao cumprimento constitucional. Vale atentar que os camponeses lutam pelo reconhecimento e pelo título de propriedade para evitar a expropriação por parte daqueles que só aceitam como legítima a propriedade privada ostentada sob a égide de um título. / The Brazilian countryside has a very diverse peasantry, formed by social actors who cultivate the land with their families by increasing the supply of food in the city. This work emphasizes the peasant squatters who grow a small tract of land with their families, but without the right to property secured. Therefore, this dissertation discusses the clash between the right of occupation of the peasants (tenure) and the absolute right of private ownership of land - established by the Land Law of 1850 as the only form of land ownership in Brazil, from the maroons communities of the Peropava and of the Poça, localized in the Ribeira Valley in São Paulo, because they are traditional populations who live there for more than a century cultivating the land under customary rules of inheritance of the land, preserving a way of life social-cultural legacy of their ancestry. It should be noted that the maroons squatters have the right to property secured by the Constitution of 1988, particularly in its art. 68 of the Transitory Constitutional Provisions Act. The Great Text prescribes the recognition of the maroon tenure by self-definition as the group descended from African slaves. However, many Maroons werent still recognized by the government that is permeated by forces opposed to constitutional execution. It should be given attention that the peasants fight for recognition and for a title of properity to avoid expropriation by those who only accept as legitimate the private property who has a title.

Nesta pesquisa buscamos, por meio da análise do processo de redução do maniel de Neiba, desatar uma pequena parte da emaranhada trama que compõe a história do Mundo Atlântico na segunda metade do século XVIII. Ocupando a brecha formada pelo choque dos projetos coloniais díspares dos Impérios espanhol e francês para a Ilha de Española, os cimarrones do maniel de Neiba mobilizaram uma rede de interesses, cumplicidades e solidariedades que lhes permitiu empreender um projeto de liberdade que buscava reunir as benesses de uma vida tutelada com a autonomia que haviam conquistado na Serra do Baoruco, fronteira sul entre as colônias de Santo Domingo e Saint Domingue. / In this research we seek, through the analysis of the reducción process of the maniel of Neiba, untie a small part of the tangled web that makes up the history of the Atlantic World in the second half of the eighteenth century. Occupying the gap formed by the shock of different colonial projects on the Española Island, the maroons of the maniel of Neiba mobilized a network of interest, complicity and solidarity that allowed them to undertake a project of freedom that tried to gather the benefits of a life controlled by the Spaniards with autonomy that they conquered in the Baorucos Mountains, southern border between the Santo Domingo and Saint Domingue colonies.