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In the months immediately preceding Surinam's independence, November 25, 1975, warning signals went up on both sides of the Atlantic. This small, ethnically plural society was torn by severe political conflict. Elections in November 1973 had brought an end to political collaboration between Creoles and Hindustanis, the country's two largest ethnic groups; and the Creoles, now in control of the government, were resolutely pushing (over Hindustani opposition) to sever their colonial ties with the Netherlands. But defections from the Creole benches during the summer of 1975 had produced a virtual stalemate in the legislature, heightening fears that the government would act unilaterally. The failure of Creole and Hindustani leaders to resolve their differences led many observers in both the Netherlands and Surinam to predict a collapse of democracy and/or violent conflict once independence was proclaimed. Ironically, the dramatic, last-minute resolution of the struggle precipitated not only general jubilation and relief, but also self-congratulation, as the leaders of Surinam's multiethnic society, long priding themselves on achieve ments in harmonious understanding, pulled out all stops in their indepen dence day oratory. No-one could forget the nightmare of the preceding few years. But neither could anyone familiar with Surinam's historical develop ment flatly reject the rhetoric as being without some foundation. In fact, Surinam, while severely tested by the most complex multi-ethnic population in the Caribbean, does have a record of which she can be proud and which deserves to be more widely known.
Contributions by Herman Dijo, J. Ketwaru, Guilly Koster, Lou Lichtveld, Pondo O’Bryan, and Marcel Weltak When Marcel Weltak’s Surinamese Music in the Netherlands and Suriname was published in Dutch in 1990, it was the first book to provide an overview of the music styles originating from the land that had recently gained its independence from the Netherlands. Up until the 1990s, little had been published that observed the music of the country. Weltak’s book was the first to examine both the instruments and the way in which they are played as well as the melodic and rhythmic components of music produced by the country’s ethnically diverse populations, including people of Amerindian, African, Indian, Indonesian/Javanese, and Chinese descent. Since the book’s first appearance, a new generation of musicians of Surinamese descent has carried on making music, and some of their elders referred to in the original edition have passed away. The catalog of recordings that have become available has also expanded, particularly in the areas of hip-hop, rap, jazz, R&B, and new fusions such as kaskawi. This edition, in English for the first time, includes a new opening chapter by Marcel Weltak giving a historical sketch of Suriname’s relationship to the Netherlands. It includes updates on the popular music of second- and third-generation musicians of Surinamese descent in the Netherlands, and Weltak's own subsequent and vital research into the Amerindian and maroon music of the interior. The new introduction is followed by the integral text of the original edition. New appendices have been added to this edition that include a bibliography and updated discography; a listing of films, videos, and DVDs on or about Surinamese music or musicians; and concise, alphabetically arranged notes on musical instruments and styles as well as brief biographies of those authors who contributed texts.
This open access book investigates the link between income inequality and socio-economic residential segregation in 24 large urban regions in Africa, Asia, Australia, Europe, North America, and South America. It offers a unique global overview of segregation trends based on case studies by local author teams. The book shows important global trends in segregation, and proposes a Global Segregation Thesis. Rising inequalities lead to rising levels of socio-economic segregation almost everywhere in the world. Levels of inequality and segregation are higher in cities in lower income countries, but the growth in inequality and segregation is faster in cities in high-income countries. This is causing convergence of segregation trends. Professionalisation of the workforce is leading to changing residential patterns. High-income workers are moving to city centres or to attractive coastal areas and gated communities, while poverty is increasingly suburbanising. As a result, the urban geography of inequality changes faster and is more pronounced than changes in segregation levels. Rising levels of inequality and segregation pose huge challenges for the future social sustainability of cities, as cities are no longer places of opportunities for all.
This encyclopedia provides an overview of the main religions of Latin America and the Caribbean, both its centralized transnational expressions and its local variants and schisms. These main religions include (but are not limited to) the major expressions of Christianity (Roman Catholicism, Protestantism, Pentecostalism, Mormonism, and Jehovah’s Witnesses), indigenous religions (Native American, Maya religion), syncretic Christianity (including Afro-Brazilian religions like Umbanda and Candomblé and Afro-Caribbean religions like Vodun and Santería), other world religions (Buddhism, Hinduism, Judaism, Islam), transnational New Religious Movements (Scientology, Unification Church, Hare Krishna, New Age, etc.), and new local religions (Brazil’s Igreja Universal, La Luz del Mundo from Mexico, etc.).
Anton de Kom’s We Slaves of Suriname is a literary masterpiece as well as a fierce indictment of racism and colonialism. In this classic book, published here in English for the first time, the Surinamese writer and resistance leader recounts the history of his homeland, from the first settlements by Europeans in search of gold through the era of the slave trade and the period of Dutch colonial rule, when the old slave mentality persisted, long after slavery had been formally abolished. 159 years after the abolition of slavery in Suriname and 88 years after its initial publication, We Slaves of Suriname has lost none of its brilliance and power.
This is the fourth publication originating from the conference Legacy of Slavery and Indentured Labour: Past, Present and Future, which was organised in June 2013 by the Institute of Graduate Studies and Research (IGSR), Anton de Kom University of Suriname. The core of the book is based on a conference panel which focused specifically on the experience of Muslim with indentured migrants and their descendants. This is a significant contribution since the focus of most studies on Indian indenture has been almost exclusively on Hindu religion and culture, even though an estimated seventeen percent of migrants were Muslims. This book thus fills an important gap in the indentured historiography, both to understand that past as well as to make sense of the present, when Muslim identities are undergoing rapid changes in response to both local and global realities. The book includes a chapter on the experiences of Muslim indentured immigrants of Indonesian descent who settled in Suriname. The core questions in the study are as follows: What role did Islam play in the lives of (Indian) Muslim migrants in their new settings during indenture and in the post-indenture period? How did Islam help migrants adapt and acculturate to their new environment? What have been the similarities and differences in practices, traditions and beliefs between Muslim communities in the different countries and between them and the country of origin? How have Islamic practices and Muslim identities transformed over time? What role does Islam play in the Muslims’ lives in these countries in the contemporary period? In order to respond to these questions, this book examines the historic place of Islam in migrants’ place of origin and provides a series of case studies that focus on the various countries to which the indentured Indians migrated, such as Mauritius, South Africa, Guyana, Trinidad, Suriname and Fiji, to understand the institutionalisation of Islam in these settings and the actual lived experience of Muslims which is culturally and historically specific, bound by the circumstances of individuals’ location in time and space. The chapters in this volume also provide a snapshot of the diversity and similarity of lived Muslim experiences.