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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.
Sharing Knowledge & Cultural Heritage (SK & CH), First Nations of the Americas, testifies to the growing commitment of museum professionals in the twenty-first century to share collections with the descendants of people and communities from whom the collections originated. Thanks to collection histories and the documenting of relations with particular indigenous communities, it is well known that until as recently as the 1970s, museum doors - except for a handful of cases - were shut to indigenous peoples. This volume is the result of an ""expert meeting"" held in November 2007 at the National M ...
A far-reaching examination of exoticism, cultural internationalism and modernism's encounters with Indonesian tradition, Performing Otherness examines how Indonesia entered world stages through imperialism as an antimodern phantasm and through nationalism became a means of intercultural communication and cultural diplomacy.
A Journey Through Timeless Heritage Of Suriname Suriname, often referred to as the 'Greenest Jewel' of South America, is a sanctuary of biodiversity. From the emerald hues of its rain forests to the azure waters of its rivers, the country's natural wonders captivate the soul. In the pages that follow, we will venture into the heart of the Amazon, exploring the rich flora and fauna that call Suriname home. From the elusive jaguars prowling through the undergrowth to the vividly colored birds. that adorn the canopy, it's wilderness is a treasure trove for nature enthusiasts. Suriname, like many other ecological and cultural wonders around the globe, faces threats from climate change, deforestation, and cultural homogenization. It is our collective responsibility to preserve and protect the fragile wonders of this nation. As you immerse yourself in the chapters ahead, let this book be not just a source of information but a catalyst for awareness and conservation. Writing a book of this magnitude is a journey that spans not only geographical distances but also intellectual and emotional landscapes. As we turn the first page of ""Enchanting Suriname: Nature, Culture, and History,"" we embark on a voyage through time and space. Together, let us uncover the mysteries, celebrate the diversity, and acknowledge the challenges faced by this extraordinary nation. Suriname is not just a country; it is a testament to the wonders of nature, the resilience of cultures, and the enduring spirit of humanity. May this book serve as a gateway for readers to discover the enchantment that is Suriname and inspire a collective commitment to its preservation for generations to come.
For abstract see: Caribbean abstracts, no. 1 (1990); p. 56, no. 245; Itinerario, vol. 14, no. 3/4 (1990); p. 44, no. 4540; Anneke Huisman, in Bibliografische attenderingslijst voor docenten Neerlandistiek in het buitenland, jg. 6, nr. 2 (mei 1991); p. 28. - For review see: Alex van Stipriaan, in Bijdragen tot de taal-, land- en volkenkunde, dl. 147, afl. 4 (1991); p. 541-542; Gert Oostindië, in New West Indian Guide / Nieuwe West-Indische Gids, vol. 66, no. 1 & 2 (1992); p. 142-144; G.W. van der Meiden, in Tijdschrift voor geschiedenis, jg. 105, 3 (1992); p. 530-531.
Migration flows in the former Dutch colonial orbit created an intricate web connecting the Netherlands to Africa, Asia and the Americas; Africa to the Americas and to Asia; in the nineteenth century Asia to the Americas, with, in the post-Second World War period, the direction of migration shifting to the Netherlands. Some of these migrations were voluntary, others were forced; they helped to create colonial societies that were never typically Dutch, but did have Dutch characteristics. Power imbalance, ethnic differences and creolization characterized the cultural configuration of these colonial societies. This book, with contributions by a number of Dutch scholars, provides state-of-the-art discussions on these migration histories. In addition, it presents reflections on the ways this past and its repercussions are remembered (or forgotten, or actively silenced) throughout the former colonial empire. This part of the book is embedded in the wider contemporary debate about the contested concept of cultural heritage, and about the possibility of meaningful cultural heritage policies in a post-colonial world.
‘Authenticity’ and authentication is at the heart of museums’ concerns in displays, objects, and interaction with visitors. These notions have formed a central element in early thought on culture and collecting. Nineteenth century-explorers, commissioned museum collectors and pioneering ethnographers attempted to lay bare the essences of cultures through collecting and studying objects from distant communities. Comparably, historical archaeology departed from the idea that cultures were discrete bounded entities, subject to divergence but precisely therefore also to be traced back and linked to, a more complete original form in de (even) deeper past. Much of what we work with today in ethnographic museum collections testifies to that conviction. Post-structural thinking brought about a far-reaching deconstruction of the authentic. It came to be recognized that both far-away communities and the deep past can only be discussed when seen as desires, constructions and inventions. Notwithstanding this undressing of the ways in which people portray their cultural surroundings and past, claims of authenticity and quests for authentication remain omnipresent. This book explores the authentic in contemporary ethnographic museums, as it persists in dialogues with stakeholders, and how museums portray themselves. How do we interact with questions of authenticity and authentication when we curate, study artefacts, collect, repatriate, and make (re)presentations? The contributing authors illustrate the divergent nature in which the authentic is brought into play, deconstructed and operationalized. Authenticity, the book argues, is an expression of a desire that is equally troubled as it is resilient.
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.