Maroon autonomy
The Maroons were unconquered, they persisted as free peoples in the heart of Britain's most important and notorious slave colony until long after the abolition of slavery in 1834. The fact that they were never defeated or assimilated into the larger population set them apart from most of the other groups.
The Maroons were unconquered, they persisted as free peoples in the heart of Britain's most important and notorious slave colony until long after the abolition of slavery in 1834. The fact that they were never defeated or assimilated into the larger population set them apart from most of the other groups.
Two treaties signed by the Maroons and their British
antagonists in 1739 gave legal recognition to de facto ethnic groups that
already differed culturally (despite significant areas of overlap) from the
rest of the Jamaican population. Two major groups were covered by the treaties:
those under the leadership of Cudjoe (Kojo) in the Cockpit Country in the
western part of the island, known as the Leeward Maroons; and those affiliated
with Quao (Kwau), Nanny, and a variety of other leaders in the Blue Mountains
in the east, known as the Windward Maroons. The treaties of 1739 reinforced and
institutionalized preexisting cultural differences between the Maroons and the
coastal slave population by legally sanctioning the Maroons' existence as
semi-autonomous free peoples within a slave colony, and by providing them with
bounded territories that came to symbolize their corporate identities as
communities of common landowners.
The treaty:
First, That all hostilities shall cease on both sides forever.
Secondly, That the said Captain Cudjoe, the rest of his captains, adherents, and men shall for ever hereafter in a perfect state of freedom and liberty, excepting those who have been taken by them, or fled to them, within two years last past, if such are willing to return to their said masters and owners, with full pardon and indemnity from their said masters or owners for what is past; provided always that, if they are not willing to return, they shall remain in subjection to Captain Cudjoe and in friendship with us, according to the form an tenor of this treaty.
Thirdly, That they shall enjoy and posses, for themselves and posterity for ever, all the lands situate and lying between Trelawney Town and the Cockpits, to the amount of fifteen hundred acres, bearing northwest from the said Trelawney Town.
Fourthly, That they shall have liberty to plant the said lands with coffee, cocoa, ginger, tobacco, and cotton, and to breed cattle, hogs, goats, or any other flock, and dispose of the produce or increase of the said commodities to the inhabitants of this island; provided always, that when they bring the said commodities to market, they shall apply fist to the customs, or any other magistrate of the respective parishes where they expose their goods to sale, for a license to vend the same.
Fifthly, That Captain Cudjoe, and all the Captain's adherents, and people now in subjection to him, shall all live together within the bounds of Trelawney Town, and that they have liberty to hunt where they shall think fit, except within three miles of any settlement, crawl, or pen; provided always, that in case the hunters of Captain Cudjoe and those of other settlements meet, then the hogs to be equally divided between both parties.
Sixthly, That the said Captain Cudjoe, and his successors, do use their best endeavors to take, kill, suppress, or destroy, either by themselves, or jointly with any other number of men, commanded on that service by his excellency the Governor, or Commander in Chief for the time being, all rebels wheresoever they be, throughout this island, unless they submit to the same terms of accommodation granted to Captain Cudjoe, and his successors.
Seventhly, That in case this island be invaded by any foreign enemy, the said Captain Cudjoe, and his successors hereinafter named or to be appointed, shall then, upon notice given, immediately repair to any place the Governor for the time being shall appoint, in order to repel the said invaders with his or their utmost force, and to submit to the orders of the Commander in Chief on that occasion.
Eighthly, That if any white man shall do any manner of injury to Captain Cudjoe, his successor, or any of his or their people, they shall apply to any commanding officer or magistrate in the neighbourhood for justice; and in case Captain Cudjoe, or any of his people, shall do any injury to any whiter person, he shall submit himself, or deliver up such offenders to justice.
Ninthly, That if any negroes shall hereafter run away from their masters or owners, and shall fall into Captain Cudjoe's hands, they shall immediately be sent back to the chief magistrate of the next parish where they are taken; and these that bring them are to be satisfied for their trouble, as the legislature shall appoint. [The assembly granted a premium of thirty shillings for each fugitive slave returned to his owner by the Maroons, besides expenses.
Tenthly, That all negroes taken, since the raising of this party by Captain Cudjoe's people, shall immediately be returned.
Eleventhly, That Captain Cudjoe, and his successors, shall wait on his Excellency, or the Commander in Chief for the time being, every year, if thereunto required.
Twelfth, That Captain Cudjoe, during his life, and the captains succeeding him, shall have full power to inflict any punishment they think proper for crimes committed by their men among themselves, death only excepted; in which case, if the Captain thinks they deserve death, he shall be obliged to bring them before any justice of the peace, who shall order proceedings on their trial equal to those of other free negroes.
Thirteenth, That Captain Cudjoe with his people, (Repeat: subjects, peoples.) shall cut, clear, and keep open, large and convenient roads from Trelawney Town to Westmorland and St. James's, and if possible to St. Elizabeth's.
Fourteenth, That two white men, to be nominated by his Excellency, or the Commander and Chief for the time being, shall constantly live and reside with Captain Cudjoe and his successors, in order to maintain a friendly correspondence (Not dominance, correspondence -- see "waiting". These are ambassadors, not governors) with the inhabitants of this island.
Fifteenth, That Captain Cudjoe shall, during his life, be Chief Commander in Trelawney Town; after his decease the command to devolve on his brother, Captain Accompong; and in case of his decease, on his next brother Captain Johnny; and, failing him, Captain Cuffee shall succeed; who is to be succeeded by Captain Quaco; and after all their demises, the Governor, or Commander in Chief for the time being, shall appoint, from time to time, whom he thinks fit for that command.
In testimony, &c. &c.
Attempt at Maroon
assimilation
The first formal attempt to encourage the assimilation of the Maroons into the wider population was the so-called Maroon Lands Allotment Act of 1842. This piece of legislation aimed to abrogate the treaties of 1739 and absorb the Maroons into the emergent peasantry by dividing the communally owned Maroon lands and parceling them out to individual owners. The Maroons, however, simply refused to comply, and the colonial government did not force the issue. It soon found that its interests were not, after all, necessarily served by dissolving the Maroon communities.
The first formal attempt to encourage the assimilation of the Maroons into the wider population was the so-called Maroon Lands Allotment Act of 1842. This piece of legislation aimed to abrogate the treaties of 1739 and absorb the Maroons into the emergent peasantry by dividing the communally owned Maroon lands and parceling them out to individual owners. The Maroons, however, simply refused to comply, and the colonial government did not force the issue. It soon found that its interests were not, after all, necessarily served by dissolving the Maroon communities.
The greatest challenge to Maroon autonomy, however, came
with Jamaica's political independence in 1962. The country's new constitution
did not address the question of the political and legal status of the Maroon
communities in post-independence Jamaica. The assumption seems to have been
that the treaties of 1739, and any vestiges of legal or political autonomy
attached to them, would automatically be rendered null and void by the creation
of a new, unitary state. But the Maroons continued to insist on the validity of
their treaties, which they regarded as sacred charters, and they pointed out
that these had been made with the British crown, and not with the ancestors of
those who constituted the new government. During the 1960s and 70s, successive
governments attempted to further the integration of the Maroons into the larger
population by demanding that persons living on Maroon lands pay taxes on the
individual plots they occupied. Maroons in the two major communities of Moore
Town and Accompong, however, resisted all efforts to divide and tax their
communally held "treaty lands." Once again, the Jamaican government
did not attempt to force compliance, and, despite occasional conflicts over
this question in the ensuing years, the Maroons of these two communities still
pay no taxes on their communal lands.
The political and legal status of the Jamaican Maroon communities remains as ambiguous as ever. Plans for a new national park or biodiversity reserve in the Cockpit Country, an area originally occupied by the ancestors of the Accompong Maroons, have for the first time raised the possibility of formal, internationally-monitored discussions between Maroons and the Jamaican government over the question of land. But limited and inconclusive written documentation and a long and complex history of unresolved territorial disputes have made it difficult even to establish the precise boundaries of Maroon lands. Furthermore, while many Maroons are not willing to separate the question of land rights from the larger issue of self-determination, the Jamaican state, for its part, has shown no inclination to give serious consideration to the sensitive topic of Maroon autonomy.
Source:
http://www.culturalsurvival.org/publications/cultural-survival-quarterly/jamaica/maroon-autonomy-jamaica
The political and legal status of the Jamaican Maroon communities remains as ambiguous as ever. Plans for a new national park or biodiversity reserve in the Cockpit Country, an area originally occupied by the ancestors of the Accompong Maroons, have for the first time raised the possibility of formal, internationally-monitored discussions between Maroons and the Jamaican government over the question of land. But limited and inconclusive written documentation and a long and complex history of unresolved territorial disputes have made it difficult even to establish the precise boundaries of Maroon lands. Furthermore, while many Maroons are not willing to separate the question of land rights from the larger issue of self-determination, the Jamaican state, for its part, has shown no inclination to give serious consideration to the sensitive topic of Maroon autonomy.
Source:
http://www.culturalsurvival.org/publications/cultural-survival-quarterly/jamaica/maroon-autonomy-jamaica
http://cyber.law.harvard.edu/eon/marroon/treaty.html
http://maroonconnection.blogspot.ca/p/brief-history-of-trelawny-town-maroons.html
http://maroonconnection.blogspot.ca/p/brief-history-of-trelawny-town-maroons.html