Genealogy & Genetic History Of The Dutch Caribbean

Publications in Papiamento in the 19th century. In the course of the 19th century not only did they wrote about Papiamento, but also a number of edidtions was published in Papiamento, especially religious publications by the mission in Curacao, but also by the Protestant Church in Aruba. Those who want to study Papiamento of the 19th century are in fact desginated for this religiou expenditure. The work was printed on the press of the Victariate in Barber by M.J. Niewindt  and on the press of J.J. Putman in Santa Rosa for the purposes of religious education, such as catechismuses and prayer books. Statue of Bisshop Niewindt in Curacao, Otrabanda. Putman also provided textbooks for teaching in his school. It is clear that the mission, both through preaching during the church services and by publications has meant a tremendous incentive for the status of Papiamento that in this way of vernacular, developed ino a cultural language. Today, these expenditures offer the possibi...

Colonial passers-by on Papiamento: 'important, though often hostile'. When Father Michael Johannes Alexius Schabel S.J. In his 'report' of 1705 which is the first known so far about Papiamento he wrote, that the island Curacao was already multilingual. The language siaution was even complicated at the beginning of the 18th century. Father Victor de Dole preached in French. The Jews had their own language Judeo-Espanol and Judeo-Portuguese, the Protestant had their Dutch and Schabel almost still preached in Spanish with several times on request in Dutch. Bohemia. The Bohemia-based father Schabel had learned DUtch when the stayed in the Low Countries (Modern-day Netherlands and Belgium) from 1699 to 1704, which offered him the oppertunity to also preach in Dutch, according to his diary at the request of many: "On New Years Day in the year 1708, I have read the first mass and for the first time preached in my home and church. I have preached for those who a...

Other than in the English, French and Spanish colonies that imposed their languages on the colonized, the Dutch however never imposed their language on the colonized, either from indifferenc or from a Mercaht/economical standpoint. In fact, the colonizer took over in the colony the language of the colonized. It woud last untill the 20th century that Dutch was compsulsively imposed by the Dutch colonizer. But then Papiamento had been anchored in the entire society for two centuries, that it was no longer to think it away. Instead of Papiamento, Dutch in the last century became more and more a language threatened in the colony which had more and more land price in almost all language domains. In contrast to the indifference of the colonial administration saw the mission from the outset the need to use Papiamento to reach the convert. Consecutively, for example, the Jesuits (1704 - 1742), the Franciscans (1776 - 1820) and the Paters Dominicans from 1870 were missionaries. But it turns ...

The asymmetry of laws concerning the abolition of slavery and the emancipation of slaves in the Atlantic world in the early-to-mid nineteenth century led to a range of responses on the part of inhabitants of the Dutch Leeward islands of Saba, St. Eustatius, and St. Martin. These ranged from activism, adaptation, accommodation to, as this article highlights, maritime marronage on the part of the enslaved population of these islands. The Dutch Leeward islands have been understudied in the historiography of abolition and emancipation but, as this article will argue, they should be included into the larger story of how abolition was experienced on the local, regional, Atlantic, and international stages. By all accounts, the night of the 27th of April 1844 was dark and cloudy in St. Eustatius (also known as Statia), the tiny Dutch Leeward island. 1 1. The islands are known as the ‘Windwards' ( Bovenwindse eilanden ) in Dutch. For consistency's sake, they will be referred to as th...