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“Research into Surinam in this period focuses mainly on slaves and their white oppressors, whereas my own research looks at 19th-century Surinam from a perspective that has received little attention so far: that of the free, non-white population.” Neslo examined documents such as wills, baptismal records and local registers, building up a file of 162 elite individuals about whom sufficient archive material was available.
These 162 people were all adult, free, non-white and lived in Paramaribo.
If the estate of him, by whose will you say you were manumitted, has been rejected by the heirs on account of its indebtedness, you do not unjustly demand that the will of the testator shall be observed with reference to you, for the purpose of protecting the interests of freedom, if you offer to satisfy the creditors of the estate; especially as this has already been decreed by that most learned Emperor, the Divine Marcus.
When a testator has ordered that freedom shall be granted to a certain slave, at the time of the marriage of his son or daughter, he did not definitely fix the date of his liberation from servitude, but he merely made it conditional, so that if the marriage did not take place, freedom could not legally be demanded by the slave.
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And perhaps more importantly, the socio-economic position of the free non-white population was better than hitherto believed.” The prevailing picture of slavery in Surinam (±1650-1863) is based mainly on 17th-, 18th- and 19th-century literature.
This has given rise to a number of prejudices and stereotypes.
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