60199616-flight-to-freedom-african-runaways-and-maroons-in-the-americas

Notes
Introduction
1. Price and Price (1988, xxi); Price (1983a, 74–75); Escalante (1979, 79).
2. Actually, that honour probably belongs to Santiago del Principe, founded around 1580
(De la Guardia 1977, 94–97).
3. For further references to the Maroons as former enslaved persons see Knight (1999,
vii) and Zips (1999, 11, 109).
4. As far as possible, this study employs the modern names by which the former colonies
were known. For instance, instead of using “Hispaniola” or “Santo Domingo” I generally
use “Dominican Republic”; similarly, instead of “St Domingue” I use “Haiti”.
5. Brito Figueroa (1985, 205) also complains about the failure of Venezuelan historians to
accord enslaved persons the place that they deserve in the social history of the country,
not least in respect of their struggles for freedom.
Chapter 1
1. See chapter 5 for specific discussion of punishments meted out to Maroons.
2. Thompson (1987, 146); Price (1983b, 1–2, 14–15); Peytraud (1897, 343); Esteban Deive
(1989, 64); Aptheker (1979, 158–59); Campbell (1990, 22, 27). Governor Mauricius of
Suriname employed the term hydra to describe the emergence of new Maroon groups
after the destruction of the old ones. Lockhart and Schwartz’s (1983, 220) comment
about Brazil is relevant for all slave societies: “[W]hen a village was destroyed a few
survivors always seemed to escape and a new community would spring up, soon to be
joined by additional newly escaped slaves” (see also Villaverde 1982, 99).
3. For instance, in 1580 the Audiencia of Panama spoke of the expedition of Don
Gonzalo Ronquillo as “the war against the black Maroons” (De la Guardia 1977, 94,
see also 96). Two officials in Brazil spoke about the conflict against Palmares as “a
cruel war” and “a crude war” (Carneiro 1946, 54, 109).
4. Tannenbaum (1992, 100) wrote that “[e]ndowing the slave with a moral personality
330