Commemoration of Abolition of slavery
Some facts about slavery on Bonaire
Algun echos di sklabitut na Boneiru
Na aña 1700, nos ta haña katibu di Sentral Wèst Afrika na Boneiru ta kohe salu pa barkunan Hulandes.
Na aña 1740, nos ta haña famia di katibu di Cabo Verde na Boneiru. Nan ta baha na Slagbaai i bai keda na Seru Moreno den Washington Park i na Rincon.
E katibunan di Afrika solamente ta ser identifiká ku un sifra ku ta korespondé ku sekuensia di yegada di e barku na Kòrsou. Por ehèmpel 7, 82, 90, etc.
E katibu di Cabo Verde ta ser identifiká ku nòmber dilanti di e persona, despues nòmber di su mama i mas despues ku fam di su mama. Por ehèmpel, Martis di Catalina Janga.
- E katibu di Cabo Verde ta karga e sistema matriarchal ku famnan Bomba, Coffie, Domacassee, Frans, Goeloe, Janga, Makaai i Wanga.
- E katibu di Cabo Verde por a kasa libremente ku hende lokal. Na edat di 50 aña e tabata liber segun e dekreto di Rey Alfonso X na siglo 14.
- Na aña 1520 riba petishon di Bartolomeo de las Casas e rei di Spaña ta manda e katibunan for di Cabo Verde pa e trupa nan di Colombus na Hispanola.
- For di Hispanola e katibunan ta haña palabranan nobo den nan idioma ku ta “toponimo” for di e indjannan presente ku ta Caiquetio, Caribe, Lokono i Taino.
- Na aña 1634 nan ta yega Kòrsou i ta mantené e dekretonan di Alfonso X.
- Dor di gran kantidat di katibu for di Afrika e komandante Hulandes ta deportá tur esnan di Cabo Verde pa Boneiru.
Skibi pa: J. Schermer
Na aña 1700, nos ta haña katibu di Sentral Wèst Afrika na Boneiru ta kohe salu pa barkunan Hulandes.
Na aña 1740, nos ta haña famia di katibu di Cabo Verde na Boneiru. Nan ta baha na Slagbaai i bai keda na Seru Moreno den Washington Park i na Rincon.
E katibunan di Afrika solamente ta ser identifiká ku un sifra ku ta korespondé ku sekuensia di yegada di e barku na Kòrsou. Por ehèmpel 7, 82, 90, etc.
E katibu di Cabo Verde ta ser identifiká ku nòmber dilanti di e persona, despues nòmber di su mama i mas despues ku fam di su mama. Por ehèmpel, Martis di Catalina Janga.
- E katibu di Cabo Verde ta karga e sistema matriarchal ku famnan Bomba, Coffie, Domacassee, Frans, Goeloe, Janga, Makaai i Wanga.
- E katibu di Cabo Verde por a kasa libremente ku hende lokal. Na edat di 50 aña e tabata liber segun e dekreto di Rey Alfonso X na siglo 14.
- Na aña 1520 riba petishon di Bartolomeo de las Casas e rei di Spaña ta manda e katibunan for di Cabo Verde pa e trupa nan di Colombus na Hispanola.
- For di Hispanola e katibunan ta haña palabranan nobo den nan idioma ku ta “toponimo” for di e indjannan presente ku ta Caiquetio, Caribe, Lokono i Taino.
- Na aña 1634 nan ta yega Kòrsou i ta mantené e dekretonan di Alfonso X.
- Dor di gran kantidat di katibu for di Afrika e komandante Hulandes ta deportá tur esnan di Cabo Verde pa Boneiru.
Skibi pa: J. Schermer
Een paar feiten over Slavernij op Bonaire
In het jaar 1700 ontvingen we slaven uit Centraal-West-Afrika op Bonaire om in de zoutpannen te werken voor Nederlandse schepen. In het jaar 1740 ontvingen we slavenfamilies uit Kaapverdië op Bonaire. Ze werden naar Slagbaai gebracht en vestigden zich in Seru Moreno in Washington Park en Rincon. De Afrikaanse slaven werden alleen geïdentificeerd met een nummer dat overeenkwam met de volgorde van aankomst van het schip op Curaçao. Bijvoorbeeld 7, 82, 90, enz. De Kaapverdische slaven werden geïdentificeerd met de voornaam van de persoon, gevolgd door de naam van hun moeder en vervolgens de familienaam van hun moeder. Bijvoorbeeld, Martis di Catalina Janga.
- De Kaapverdische slaven droegen het matriarchale systeem met achternamen zoals Bomba, Coffie, Domacassee, Frans, Goeloe, Janga, Makaai en Wanga.
- De Kaapverdische slaven mochten vrij trouwen met de lokale bevolking. Op de leeftijd van 50 jaar werden ze als vrij beschouwd volgens het decreet van Koning Alfonso X in de 14e eeuw.
- In het jaar 1520 werden op verzoek van Bartolomeo de las Casas de slaven van Kaapverdië naar de troepen van Columbus in Hispaniola gestuurd door de koning van Spanje.
- Vanuit Hispaniola namen de slaven nieuwe woorden over in hun taal, genaamd “toponimo”, van de inheemse bevolking zoals Caiquetio, Caribe, Lokono en Taino.
- In het jaar 1634 kwamen ze aan op Curaçao en handhaafden ze de decreten van Koning Alfonso X.
- Vanwege het grote aantal Afrikaanse slaven deporteerde de Nederlandse commandant alle Kaapverdianen naar Bonaire.
Geschreven door: J. Schermer
In het jaar 1700 ontvingen we slaven uit Centraal-West-Afrika op Bonaire om in de zoutpannen te werken voor Nederlandse schepen. In het jaar 1740 ontvingen we slavenfamilies uit Kaapverdië op Bonaire. Ze werden naar Slagbaai gebracht en vestigden zich in Seru Moreno in Washington Park en Rincon. De Afrikaanse slaven werden alleen geïdentificeerd met een nummer dat overeenkwam met de volgorde van aankomst van het schip op Curaçao. Bijvoorbeeld 7, 82, 90, enz. De Kaapverdische slaven werden geïdentificeerd met de voornaam van de persoon, gevolgd door de naam van hun moeder en vervolgens de familienaam van hun moeder. Bijvoorbeeld, Martis di Catalina Janga.
- De Kaapverdische slaven droegen het matriarchale systeem met achternamen zoals Bomba, Coffie, Domacassee, Frans, Goeloe, Janga, Makaai en Wanga.
- De Kaapverdische slaven mochten vrij trouwen met de lokale bevolking. Op de leeftijd van 50 jaar werden ze als vrij beschouwd volgens het decreet van Koning Alfonso X in de 14e eeuw.
- In het jaar 1520 werden op verzoek van Bartolomeo de las Casas de slaven van Kaapverdië naar de troepen van Columbus in Hispaniola gestuurd door de koning van Spanje.
- Vanuit Hispaniola namen de slaven nieuwe woorden over in hun taal, genaamd “toponimo”, van de inheemse bevolking zoals Caiquetio, Caribe, Lokono en Taino.
- In het jaar 1634 kwamen ze aan op Curaçao en handhaafden ze de decreten van Koning Alfonso X.
- Vanwege het grote aantal Afrikaanse slaven deporteerde de Nederlandse commandant alle Kaapverdianen naar Bonaire.
Geschreven door: J. Schermer
Some facts about Slavery on Bonaire
In the year 1700, we would receive Central West African slaves on Bonaire to work in salt pans for Dutch ships. In the year 1740, we would receive Cape Verdean slave families on Bonaire. They would be brought to Slagbaai and settle in Seru Moreno within Washington Park and Rincon. The African slaves were only identified by a number corresponding to the sequence of arrival of the ship in Curaçao. For example, 7, 82, 90, etc. The Cape Verdean slaves were identified by the person’s first name, followed by their mother’s name and then their mother’s family name. For example, Martis di Catalina Janga.
- The Cape Verdean slaves carried the matriarchal system with surnames like Bomba, Coffie, Domacassee, Frans, Goeloe, Janga, Makaai, and Wanga.
- The Cape Verdean slaves were allowed to marry freely with locals. At the age of 50, they were considered free according to the decree of King Alfonso X in the 14th century.
- In the year 1520, upon Bartolomeo de las Casas’ petition, the King of Spain sent the Cape Verdean slaves from Cape Verde to join Columbus’ troops in Hispaniola.
- From Hispaniola, the slaves would adopt new words in their language, called “toponimo,” from the indigenous people present there, such as Caiquetio, Caribe, Lokono, and Taino.
- In the year 1634, they arrived in Curaçao and maintained the decrees of King Alfonso X.
- Due to the large number of African slaves, the Dutch commander would deport all Cape Verdeans to Bonaire.
Written by: J. Schermer
In the year 1700, we would receive Central West African slaves on Bonaire to work in salt pans for Dutch ships. In the year 1740, we would receive Cape Verdean slave families on Bonaire. They would be brought to Slagbaai and settle in Seru Moreno within Washington Park and Rincon. The African slaves were only identified by a number corresponding to the sequence of arrival of the ship in Curaçao. For example, 7, 82, 90, etc. The Cape Verdean slaves were identified by the person’s first name, followed by their mother’s name and then their mother’s family name. For example, Martis di Catalina Janga.
- The Cape Verdean slaves carried the matriarchal system with surnames like Bomba, Coffie, Domacassee, Frans, Goeloe, Janga, Makaai, and Wanga.
- The Cape Verdean slaves were allowed to marry freely with locals. At the age of 50, they were considered free according to the decree of King Alfonso X in the 14th century.
- In the year 1520, upon Bartolomeo de las Casas’ petition, the King of Spain sent the Cape Verdean slaves from Cape Verde to join Columbus’ troops in Hispaniola.
- From Hispaniola, the slaves would adopt new words in their language, called “toponimo,” from the indigenous people present there, such as Caiquetio, Caribe, Lokono, and Taino.
- In the year 1634, they arrived in Curaçao and maintained the decrees of King Alfonso X.
- Due to the large number of African slaves, the Dutch commander would deport all Cape Verdeans to Bonaire.
Written by: J. Schermer
Staatsblad No. 165
Wet van den 8sten Augustus 1862, houdende opheffing der slavernij op de eilanden Curacao, Bonaire, Aruba, St. Eustatius, Saba en St. Martin
Law of August 8th, 1862, concerning the abolition of slavery on the islands of Curaçao, Bonaire, Aruba, St. Eustatius, Saba, and St. Martin
Lei di 8 di ougùstùs 1862, ku ta kontené abolishon di esklavitut riba e islanan di Kòrsou, Boneiru, Aruba, St. Eustatius, Saba, i St. Martin
The Obelisk
The meaning of the obelisk
Obelisks in history
The western coast on this part of the island lay so low that it was difficult if not impossible to distinguish. To help masters orientate themselves in 1837 obelisk – sometimes erroneously called pyramids – were erected to enable the masters of the salt vessels to take the bearings. Going from south to north these obelisks were painted red, orange, white and blue. Thereafter the ponds were often called the Red Pond, the Orange Pond (or Peliké) the White Pond (Caballero or Cabaje), and the Blue Pond <the oldest one, also called Saliñ’Abao).
According to what old people remember there used to be a very tall flag-pole near the southernmost pond, the Red one. When ships were expected from the south the Dutch flag was hoisted. In addition to indicating obelisks were also used as mooring posts. Abrasion marks can still be seen at the foot of the obelisks. The white obelisk was destroyed by the hurricane of November 1st 1932. The orange and the originally red obelisk are still standing.
The blue obelisk is difficult to find as it stands amid the installation build by the Antilles international salt company. Next to the blue obelisk is found the ruins of the former overseer’s home which was in use until 1930’s.
Source: adapted from “A short history of Bonaire” by Dr. J Hartog.
Why an obelisk?
We have chosen to commemorate with an obelisk. Obelisks represent our history in commerce and trade. It was never deemed as necessary for Slagbaai to have an obelisk because of its geography; the mountains were enough of a warning for captains. However, Slagbaai is such a staple in our slave history and the commerce of Bonaire and trade. Despite the previous meaning, we want to commemorate the fact that now the obelisk represents the new era, indicating that an enriched area is near – enriched with beautiful nature, enchanting habitats, and a rich culture.
The yellow obelisk is meant to encourage individuals to reflect on their history, heritage, and experiences, understanding that the knowledge and wisdom gained from the past can guide and shape a better future.
Obelisks in history
The western coast on this part of the island lay so low that it was difficult if not impossible to distinguish. To help masters orientate themselves in 1837 obelisk – sometimes erroneously called pyramids – were erected to enable the masters of the salt vessels to take the bearings. Going from south to north these obelisks were painted red, orange, white and blue. Thereafter the ponds were often called the Red Pond, the Orange Pond (or Peliké) the White Pond (Caballero or Cabaje), and the Blue Pond <the oldest one, also called Saliñ’Abao).
According to what old people remember there used to be a very tall flag-pole near the southernmost pond, the Red one. When ships were expected from the south the Dutch flag was hoisted. In addition to indicating obelisks were also used as mooring posts. Abrasion marks can still be seen at the foot of the obelisks. The white obelisk was destroyed by the hurricane of November 1st 1932. The orange and the originally red obelisk are still standing.
The blue obelisk is difficult to find as it stands amid the installation build by the Antilles international salt company. Next to the blue obelisk is found the ruins of the former overseer’s home which was in use until 1930’s.
Source: adapted from “A short history of Bonaire” by Dr. J Hartog.
Why an obelisk?
We have chosen to commemorate with an obelisk. Obelisks represent our history in commerce and trade. It was never deemed as necessary for Slagbaai to have an obelisk because of its geography; the mountains were enough of a warning for captains. However, Slagbaai is such a staple in our slave history and the commerce of Bonaire and trade. Despite the previous meaning, we want to commemorate the fact that now the obelisk represents the new era, indicating that an enriched area is near – enriched with beautiful nature, enchanting habitats, and a rich culture.
The yellow obelisk is meant to encourage individuals to reflect on their history, heritage, and experiences, understanding that the knowledge and wisdom gained from the past can guide and shape a better future.
July 1st, 2023. STINAPA commemorates Abolition of Slavery
Slagbaai after the abolition of slavery
Slagbaai despues di abolishon di sklabitut
Despues di 1792 Gobièrnu a kontinuá ku agrikultura i a duna pèrmit pa hende liber establesé na Bonaire. Nicolas Erasmus Jongh tabata e prome hende liber ku a haña pèrmit pa establesé na Bonaire. Despues ku e nigoshi di katibu a terminá na 1814 a hasi Bonaire kompletu “Plantashi di Rei” i e katibunan tabata “Katibu di Rei”. Den eépoka aki historia di plantashi na Bonaire ta inisiá. Produkto die kunukunan Seru Moreno i Fontein tabata bai “Mangasina di Rei” na Rincon. Slagbaai a keda e haf di eksportashon di kabritu, palu di brazil, watapana i karbon. Na 1816 Gobièrnu a instalá un ámtenar (Carl Magnus Neuman) komo supervisor na Slagbaai pa atministrá tur loke tabata eksportá. Tabata gezagheber Reiner Frederik baron Van Raders (1836-1842) ku a kuminsá ku promoshon di agrikultura, krio di bestia i kultivo di maishi, sentebibu, katuna, cochenille, tabaku, pita pa traha kabuya i e palu benbom pa saka zeta. Pa su eksperimentonan a destiná áreanan ku a haña e nombernan: Amboina, Aruba, Guatimala i Mexico. Pa agrikultura i krio di bestia a konstrui na Antriol un “Mangasina di Rei” pa warda tur produkto die plantashinan menshoná. E eksperimento ku katuna, cochinelle i produkshon di zeta di benbòm no a duna resultado komo ku no tabatin ni sufisiente konosementu kon kultiva e produktonan ni un bon merkadeo. Kultivo di tabaku a dura te na 1841 i di katuna a terminá na 1848.
Despues di lantamentu di katibu na Körsou i Bonaire, kombina ku e pensamentu na Europa ku sklabitut no ta kuadra mas den un ekonomia di protekshon i tarifa altu di importashon, Hulanda a aboli sklabitut riba promé di yuli 1863. Bonaire a drenta e époka di un ekonomia nobo basa riba komersio liber. No ta tur eks katibu a haña empleo na Gobièrnu mirando ku mester a paga un suèldu na luga di rom, hariña tur siman i un kantidat di paña pa aña. Pa sobrebibi e eks katibunan a piki watapana, buska wesu di kabritu i buriku pa e industria di boton na Fransia, piska, nabegá, kose sombré, buska trabou den eksterior of traha den e ramo di konstrukshon di boto, ku for di 1850 tabata eksisti.
Gobièrnu di “Körsou i e partinan supordiná” na aña 1867 a kuminsá duna tereno na konseshon pa agrikultura i krio di kabritu. Preis tabata di fl 1, 25 pa hektárea pa aña. Esnan ku tereno den konseshon tabata liber pa piki watapana i laga nan bestia subi kome riba tereno di Gobièrnu.
Den e mes aña Gobièrnu a bini ku e dekreto “Verordening op de uitgifte in eigendom of pacht van publieke gronden in de kolonie Curaçao”
(P.B.1867 no 4) pa regla traspaso di tereno den propiedat öf na hür.
Mester mira benta di tereno públiko den e lus di kambio di e areglo di gobernashon di 1865 basá riba e konstitushon hulandes di 1848 ku ta duna e islanan mas libertat riba tereno polítiko i di ekonomia. Gobernashon na Bonaire tabata den man di Gezagheber i dos landraad skohé pa medio di un grupo chikitu di siudadano di Bonaire ku derecho di voto. Bonaire ta keda bou di supervishon di Gobernador na Körsou. Gobièrnu di Korsou a editá un foyeto na 1867 den kua a deskribi 14 parsela i e kondishonnan di benta. Idea tras di e benta públiko tabata pa krea e posibilidat pa persona i kompanianan privá inverti den terenonan grandi pa stimuli ekonomia i generá trabou. Pa mas entrada den kaha di Gobièrnu, a introdusí un tarifa di 10% di impuesto riba produktonan destiná pa komersio i tambe riba hèrmènt pa agrikultura. A stipulá tambe ku dentro di un aña ku a firma e akta notarial mester sera e tereno. E buki konmemorativo aki ta trata e parselanan 1 i 2 situá na e parti nortwèst di Bonaire i Klein Bonaire. Parsela number 1 ta Slagbaai situá na e parti nort di Bonaire ku un superfisie di 4000 hektárea i ta enserá Brandaris, e seru mas altu di Bonaire, Pos Bronswinkel, Pos Mangel na pia di seru Mangel i unu na Playa Makoshi. E parsela ta adekuá pa kapmentu di palu, krio di bestia I eksplotashon di salu. Parsela 2 ta keda na e parti suitost di Slagbaai ku un superfisie di mas ku 2000 hektárea ku palu di brasil i watapana. Por koba pos tambe i tin algun bahia importante pa eksportashon di produkto di E área i por konstrui saliña na Playa Frans, Saliña Tam i alrededor di Goto. Klein Bonaire tabata parsela number 5 i ta deskribi komo un isla sin seru, adekuá pa krio di bestia i tin diferente pos ku awa dushi. Un parti na nortost ta keda reserva pa karentena i no ta forma parti die benta.
Despues di e benta, parselanan grandi manera Slagbaai, Bolivia, Yato Bako i Karpata a bira plantashinan ku a hunga un rol importante den ekonomia di Bonaire.
Definishon di plantashi ta:
E totalidat di aktividatnan ekonómiko riba un área destiná pa agrikultura unda ta kultivá un of mas produkto pa eksportashon i tin un lanthuis.
Awendia no a keda mashá die tempu di gloria di e plantashinan. Bolivia, ku un parti abitá, Yato Bako i Karpata ta bandoná i deskuidá. E lanthuisnan den Bolivia, Yato Bako i Karpata, ku ta den un estado deplorabel, ta monumentonan di Bonaire su herensia kultural.
Slagbaai after the abolition of slavery
The Dutch government continued to practice agriculture after 1792 and free people were granted permission to settle on Bonaire. The first family that settled in Bonaire was Family De Jongh. After the slave trade was abolished in 1814, Bonaire became “The Plantation of the King” and the slaves became “the King’s slaves”. During this period of history, the plantations on Bonaire were established. Products of the farms (kunukus) Seru Moreno and Fontein went to the Warehouse of the King” in Rincon. Slagbaai remained the harbor for the export of goats, Brasil wood, Watapana (divi divi tree) and charcoal. In 1816 the government appointed a supervisor, Mr. Carl Magnus Neuman at Slagbaai to oversee all of the products for export. It was Governor Reinier Frederick, Baron Van Raders (1836-1842), who began expanding agriculture, growing plants such as maize, aloe, cotton, cochineal, tobacco, sisal for making ropes, and the Horseradish tree to produce oil, and also keeping livestock. His experiments were carried out in the areas named Amboina, Aruba, Guatemala and Mexico. In Antriol a “Warehouse of the King” was built to store these products.
The experiments with cotton, cochineal and oll products from Horseradish trees were not successful due to the lack of experience in cultivating these products as well as a lack of demand. The cultivation of tobacco lasted until 1841 and the cultivation of cotton ended in 1848. In Europe, it was decided that holding slaves on Curaçao and Bonaire was no longer profitable, and on 1st of July 1863, Holland abolished slavery. The slave rebellions on Curaçao and Bonaire, and the high import tariffs were an additional reason for this decision. A new economy based on free trade was established on Bonaire. Not all the ex-slaves were hired by the government, as the government could not afford the wages that had replaced the system of compensating the slaves with rum, flour, and clothing. In order to survive, the unemployed ex-slaves turned to various forms of income generation such as collecting watapana pods, gathering goat and donkey bones for the button trade in France, sailing, hat weaving, boat building (as early as 1850), or seeking work abroad
In 1867 the government of “Curaçao and the subordinate departments” started granting property on concession for agriculture and for keeping goats. The price was fl.1.25 per hectare a year. Those with property on concession were free to collect the watapana pods and to let their live-stock graze on the land of the government. That same year the government came with an ordinance: “Verordening op de uitgifte in eigendom of pacht van publieke gronden in de kolonie Curaçao” (P.B. 1867 no 4) “Ordinance on the issue of owned or leased public land in the colony Curaçao” to organize the distribution of the owned or leased land. The sale of public land was a result of the change in governmental regulations in 1865, based on the Dutch constitution of 1848, where the islands were given more political and economic freedom. The government of Bonaire was in the hands of a Governor and two governmental advice committees chosen from a small group of Bonairean citizens who had the right to vote. Bonaire remained under the supervision of the Governor in Curaçao. The Government of Curacao published a brochure in 1867 in which the 14 parcels and their sale conditions were described. The idea behind the public sale was to create the possibility for persons and private companies to invest in the large areas, to stimulate the economy and to create work. In order to get more income into the treasury of the government, a tariff of 10% was introduced for the products which were destined for trade and also on agricultural tools. It was also stipulated that within one year after signing the notarial deed, the property must be enclosed. This memorial book is about the parcels 1 and 2 situated on the northwestern side of Bonaire and Klein Bonaire.
Parcel number 1 is Slagbaai, situated on the north side of Bonaire, with a ground surface of 4000 hectares including: Brandaris the highest hill on Bonaire, Pos Bronswinkel, Pos Mangel at the foot of hill Mangel and one at Playa Makoshi. The parcel is suitable for the cutting of wood and keeping livestock, as well as the production of salt. Parcel 2 is situated on the southeastern side of Slagbaai. It has a ground surface of 2000 hectares and is home to Brasil trees and Watapana trees. In this parcel it is permitted to dig wells. There are also some important bays for the export of products and areas to build salt ponds at Playa Frans, Salina Tam and around Goto.
Klein Bonaire was parcel number 5, and it is described as an island without hills and suitable for keeping livestock. It contains various wells with fresh water. A section on the northeastern side of Klein Bonaire was reserved for quarantine purposes, and it did not form part of the sale.
After the sale of the big parcels, Slagbaai, Bolivia, Yato Bako and Karpata became plantations that played an important role in the economy of Bonaire.
The definition of a plantation during that time was as follows:
A totality of economic activities on an area destined for agriculture where one or more products are cultivated for export purposes and where there is a country house.
At the present time, there are few observable remnants of the glory of the plantations. Bolivia only partly inhabited, Yato Bako and Karpata are abandoned and in disrepair. The country houses in Bolivia, Yato Bako and Karpata are in a deplorable state. Currently, they serve as historical monuments that embody the cultural heritage of Bonaire.
