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Suriname, a small country on the northern coast of South America, holds claim to the highest proportion of tropical forest cover in the world, as well as being one of the world's least populated regions. Ninety-five percent of it's total population lives on the coast. The remaining territory is inhabited predominantly by indigenous Indian tribes and the descendants of runaway slaves imported from west Africa who took refuge in the dense Guyana bush. Wedged in-between Dutch Guyana and French Guiana, it was first colonized by the British, but was acquired by the Dutch in the mid 1600's. Initiated by the British plantation owners, the Dutch colonists continued the practice of enslaving local Indians to work in their fields. Many died of diseases brought in by the foreigners or else escaped into the jungle. Needing sturdier stock, colonists began importing Blacks from West Africa, and forcing them into slavery. According to Dr. Richard Price, anthropologist and authority on the history of Suriname, as many as 325,000 (black) slaves were imported into the colonies, but by 1823, the black slave population was only some 50,000. Savage brutality characterized the colonial slavery system . Those that were caught running away were tortured to death, being hung on meat hooks until they died, hacked to pieces with an ax, burned at the stake or broken on racks. Among those that managed to escape deep into the jungle, four tribes were formed. One tribe, that called themselves the Saramacca, relocated along the upper reaches of the Suriname River and farther south, along the Gran Rio and the Pikien Rio. The Saramacca were the furthest removed from the influence of civilization. They, and the other three tribes, referred to as a group called the Maroons, established villages patterned on their African way of life and remained untouched by outside influences until well into the 20th century. Up until the mid 18th century, colonists made repeated attempts to recapture the former slaves, but almost all were unsuccessful. Frustrated, they finally negotiated a peace treaty and the black tribes were officially free, although still under the protection of the Dutch government. The fiercely proud descendants of ex-slaves maintained the traditions of their ancestors, their tribal destinies unaffected. Their way of thinking and living remained much the same as the blacks in Africa three hundred years ago, unchanged by sewing machines, automobiles and other trappings of modern civilization. In the late 1920's, when western anthropologist Melville Herskovits encountered the Maroons, he wrote in his book Rebel Destiny, "the strings around their waist formed their only clothing." Around their necks, most wore "Obias", magical protective charms made of cowrie shell strung on cords. The obias had supernatural powers of protection and healing, given to them by the great gods. Their sacred colors were red, black and white and were worn as leg and arm bands. The Maroons were described physically as tall, ebony skinned, with sculptured torsos, evidence of the purity of their race and rigorous lifestyle. Interracial marriage was not practiced, although intermarriage among the families was customary. When asked if he could take their picture, an elder replied to the visitor, "No Mati (friend), if you take photograph, you take soul." Nonetheless, Herskovits was received in a warm and friendly manner. They shared with him many stories and proverbs, music and dance, relating their history and customs. Tribal lore often featured the animals in the jungle. One of their proverbs is said in mockery to someone making trivial excuses for something they don't want to do, "Sekrepatu taki, a no taki en no man kre bergi, ma na lafu de maro en," which roughly translates as, "The turtle says it is not that he cannot climb the hill, but the laughter disturbs him." Turtle meat was considered a delicacy and for wedding celebrations, the men from the bride's family went to hunt the turtles. Great numbers were caught and tied to long wooden poles for transport back to the village. Racks and racks of turtles, piled one on top of another, signified the wealth and skill of the brides family. A huge fire pit was prepared, and then was filled with stones. When the stones were hot, the turtles were submitted to the fire to roast for the feast. Food was collected from the entire family and beautifully carved bowls, dishes, baskets and platters were filled to the brim. Music, laughter and dancing followed the ceremony. Instruments were fashioned from wood, bamboo, and gourds, creating an orchestra of drums, flutes, banjos and guitars. Rum and herbal concoctions were used in their rituals and ceremonies to augment altered states of consciousness, as men danced to frenzied drumbeats. The artistically arranged village was cleared of vegetation, except for the trees that were grown for fruit, creating a neat and orderly appearance. Their gardens were neatly kept in a designated area and filled with a large variety of vegetables. The hard dirt surrounding the homes and meeting areas was swept daily. The palm thatched huts were decorated with ornately carved porticos, brightly colored in blues, reds, yellows and white, as were their dugout canoes. They were expert wood carvers and all functional objects from bowls and knives, to homes and canoes, were covered with elaborate geometric designs. Occasionally, they would take trips to town to trade beautifully carved wooden or tortoise shell objects for rum that was used in their rituals. All the property was owned by women, as was the custom on the western coast of Africa. Throughout the village, there were shrines of their ancestors made of simple wooden figures and sticks with colored cloth. There, they would pray to one ancestor for assistance in relocating a lost family member or to another for healing a friend. Each shrine was assembled, and thereby owned by an individual family. Praying to each others ancestors reinforced and supported their interdependence. In December of 1979, Dr. Mark Plotkin, ethnobotanist and author of Tales of a Shaman's Apprentice, visited the Maroons in the Suriname. His description of the people, their lifestyle and their perspectives were remarkably similar to the reports from fifty years prior. On his two day journey upriver to the villages, the dugout canoe he was transported in was similar in detail to the one Herskovits used in the 1920's . His praise of their skill as boatsmen and navigators was evidenced in their language, indicating that they had 23 words to describe various kinds of rapids. Bringing food to share with his hosts, was "basic visitors etiquette". He described the forest people as "almost painfully hospitable", inasmuch as they oftentimes would offer all their food to their guests if there wasn't enough to go around and that they, themselves, would go without eating. He further described them as friendly and amicable, with musical voices and an easy going manner. White breechcloths had replaced the strings worn by the men. Patchwork breechcloths were worn by the women, but when guests were present, the women modestly donned wide strips of cloth tied in the back to cover their breasts. Their huts were now small wooden houses, a few with corrugated tin roofs, but still decorated with the same colors and elaborate carvings. It was with the "Maroons" that Dr. Plotkin began his first hand studies of the forest peoples and their knowledge of the plants in the jungle . He marveled at their mystical and intimate relationship to the forest, regarding it not only as their sustenance, but also as their "salvation from slavery". They regarded the trees as magical. When a Maroon looks at the forest, he sees food, clothing, medicines, and materials for tools, shelter, canoes, musical instruments, artist's materials or recreational activities...essentially, everything he might need to survive, as well as live an interesting life. If a westerner were to observe the same scene, most likely, he would see trees, vines, shrubs and plants. Numerous expeditions into the forest, accompanied by a guide to point out the various plants and explain there healing properties yielded a long list of medicinal plants known to the Maroons. Dr. Plotkin also had an opportunity to witness and participate in a remarkable healing ritual. A small boy was sent with him into the jungle to visit the Maroon medicine man, after every attempt made by conventional doctors in the city to heal him had failed. When Dr. Plotkin observed the boy's significantly improved condition, he excitedly questioned his guide about which plants were used and asked for the translation of the incantations spoken by the medicine man. His guide remarked that if he wanted to know the answers to those questions he would have to go and live with the medicine man. He went on to explain that while the Maroons knew many things about the plants of the forest, the Indians knew even more, and suggested to Dr. Plotkin that he go deeper into the jungle and study with the Indians. ... "Na boesi, ingi sabe ala sani" (In the jungle, the Indian knows everything). |