Deze Bosnegerhut (of Marronhut) werd opgezet in het Tropenmuseum lichthal tijdens de tentoonstelling 'Suriname zoals het leeft en werkt'. De naam 'Kapitein Lante' is geschilderd op de voorgevel. Lante was een kabiten van de Misidjan in Diitabiki, de residentie van de Ndyuka gaaman. Hij was in feite een bakaa kabiten. Een kabiten die speciaal benoemd is voor een plaats aan de kust. Hij werd benoemd tot kabiten van Baana-Ondoo, een wijk op Albina. Er was in de tijd na zijn benoeming weinig te doen in Albina. Ook ontmoedigde de koloniale overheid de vestiging van Marrons aan de kust. Mede om deze redenen ging kabiten Lante terug naar Diitabiki. Begin zestiger jaren van de vorige eeuw is hij per ongeluk door een jager dood geschoten in het bos, dichtbij Diitabiki. <BR> <BR> Tijdens de tentoonstelling bevonden zich in en voor de hut gebruiksvoorwerpen, w.o. parels (pagaaien) kalebassen, lepels, boren, bankjes, enz. Voorts de apinti-trom, gebruikt voor mededelingen, ook ter begeleiding van dansen. Bij de hut de tijfoenga (het kleine houten beeldje van de god Pietjien gadoe [2345-81]), de poort ter afwering van boze invloeden. Onder de parels bevinden zich beschilderde oemapari, pagaaien voor de vrouwen van de Djoeka's. [Joseph 1953: 12.]<BR> <BR> This re-constructed Bosneger (or Maroon) hut was used in the exhibition 'Suriname zoals het leeft en werkt' (sept. 1953/jan. 1954). The name 'Kapitein Lante' has been painted on the front. It had been filled with domestic and ritual items: decorated paddles (pagaaien), cooking utensils made from wood, decoratively carved stools, and an apinti-drum 'used for sending messages and dancing'. A small, wooden statute of the god 'Pietjien gadoe' [2345-81] is leaning against the left side of the entrance to the hut, next to a calabash gourd. According to the exhibition catalogue, it is also known as a tjifoenga, used to ward off evil spirits. All of the displayed objects were clearly labeled. It appears that both the Dutch and Surinamese names were used. [Joseph 1953: 9]<BR> <BR> <BR> Information about the Bosnegers / Maroons (as presented in the exhibition guide):<BR> The only other population group described in the exposition guide is the Bosnegers, 'whose ancestors escaped slavery in the seventeenth, eighteenth, and nineteenth centuries'. As the name suggests, they also lived in the forests and, according to this guide, traded regularly with the Oayana and Trio Indians. There are an estimated 20,000 Bosnegers living along rivers and creeks in Suriname. They can be split into six different geographical groups: the Saramaccaners, Aucaners (or Djoeka's), Matoewari's, Paramaccaners, Kwinti's, and Bonni's. According to the guide, it was only after a long period of persecution and strife, which ended with the signing of various peace treaties, that the Marrons begun establishing themselves in the villages, which were in only 'a very limited way' influenced by the 'outside' world. Just as in the description of the Indians, the text in the guide is focused on explaining the ritual meanings and daily uses of the displayed material culture. A life-sized Bosneger hut had been filled with items normally used in daily life: decorated paddles (pagaaien), cooking utensils made from wood and calabash gourds, decoratively carved stools, and an apinti-drum 'used for sending messages and dancing'. A tjifoenga, displayed next to the entrance of the hut, is 'used to ward off evil spirits'. [Joseph 1953: 13.] All of the objects are also clearly labeled within the exhibition itself. [Excerpt from the paper: The role of material culture in the political awakening of Suriname: an analysis of Tropenmuseum collection number 2345', Alderson 2007.]<BR> <BR> [J.Alderson 2007]