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Conserving Unique Heritage of Suriname

Jodensavanne Foundation

JODENSAVANNE and CASSIPORA CEMETERY

MANAGEMENT PLAN 2008 - 2012

Jodensavanne and Cassipora Cemetery Management Plan 2008 - 2012

JODENSAVANNE and CASSIPORA CEMETERY MANAGEMENT PLAN 2008 -

2012

Conserving Unique Heritage of Suriname

Jodensavanne Foundation

Prepared by:

Harrold A. Sijlbing SANTOUR Foundation

Paramaribo, October 2008

Financed by the Netherlands Funds-in-Trust at UNESCO


Contents Foreword i Acknowledgements ii List of Abreviations iii-iv Executive summary v GENERAL INTRODUCTION

1 – 4

PART 1 - HISTORY AND DESCRIPTION OF THE SITE

5

Introduction 5 1 General information, Location and Environmental description 1.1

5 – 7 Ownership and Authority

1.2 7 – 8

Topography1.3

8 Landscapes

1.4 9 – 10

Soils1.5

11 – 14 Hydrology

1.6 14 – 15

Ecology1.7

16 – 19 Krubara

1.8 20

Land use diversity1.9

20 – 21 The Jodensavanne and Cassipora sites in more detail

21 – 23

2 History of Jews in Jodensavanne2.1

23 Early Jews in the Suriname River

2.2 23

Jewish Colonization: 1664 -18322.3

23 – 26 The great negligence: 1832 – 1971

2.4 26 – 27

Renaissance: 1971 -19982.5

27 – 28 Revival: 1998 – present

28 – 30

3 Description of Property3.1

30 – 31 Cassipora Cemetery

3.2 31 – 33

Jodensavanne beth-ahaim3.3

33 – 35 Beraha VeShalom Synagogue

3.4 35 – 37

The African (creole) Cemetery3.5

38 – 39 The Jodensavanne Village

3.5.1 Village foundations remains 40 40

3.5.2 Archeological remains 41 3.6 Additional site objects3.6.1 Medicinal well 41

41

3.6.2 The Wijngaarde graveyard 41 4 Local Communities 4.1

41 – 42 Redi Doti Indigenous Community

4.1.1 Socio-economic backgrounds 43 42 – 43

4.1.2 Land use and resource use 44 4.1.3 The Chelius property 45 4.2 Pierrekondre Indigenous Community 45


4.3 Afro-Surinamese settlements Carolina & Ayo

45 – 46

5 Adjacent sites of importance5.1

46 Historical sites

5.1.1 Post Gelderland and Cordon Path 46 46

5.1.2 The Jodensavanne Concentration Camp 47 5.2 Villages5.2.1 Cassipora and Powaka Indigenous Villages 47

47

5.2.2 The Copie Nature Reserve and the Copie village 47 – 48 5.2.3 Klaaskreek Saamaka Village 48 5.2.4 Other Afro-Surinamese settlements 48 – 49 5.3 Tourist and recreation sites5.3.1 Aboma creek, Blakawatra, Sarwa and Mapane creek 49

49

5.3.2 Overbridge, Babunhol and Berg en Dal 49 – 50 PART II - SIGNIFICANCE, ZONING AND EVALUATION

51

1 Significance and Authenticity

51

2 Assessment of values2.1

51 Historical value

2.2 51 – 52

Cultural value2.3

52 Socio-economic value

2.4 52 – 53

Esthetic value2.5

53 Scientific value

53

3 3.1

Monumental zones and buffer zones

3.2 Jodensavanne zone

3.3 Cassipora zone

3.3.1 Definition and backgrounds The buffer zones

3.3.2 Local community use and encroachment 4 Factors and pressures affecting the Monumental Area4.1

58 Threats

4.2 58

Natural factors4.2.1 Heavy rainfall 59

50

4.2.2 Bio-deterioration 59 4.2.3 Vegetation 60 4.2.4 Wildlife and insects 60 4.2.5 Fire risks 60 4.3 Human factors4.3.1 Visitor behavior 60

60

4.3.2 Overcrowding and visitor pressures 60 – 61 4.3.3 Soil compaction and erosion 61 4.3.4 Impacts on environment and vegetation 61 4.3.5 Vehicle tracks and boats damage jetty 61 4.3.6 Fires 61


PART III - POLICY, MANAGEMENT GUIDELINES &

62 RECOMMENDATIONS

1 Conservation and Research1.1

62 Preserving Historic Monuments and Environment

1.2 62 – 64

Archeological, Architectural, Anthropological and 64

Environmental Research

2 Management Operations2.1

64 Monitoring

2.2 65

Maintenance2.3

65 Infrastructure

2.3.1 Access path 66 65

2.3.2 Parking spaces 66 2.3.3 Trail development 66 – 67 2.3.4 Jetty Cassipora and boardwalk 67 2.3.5 Boardwalk former town site 67 2.3.6 Utilities 67 2.4 Waste management2.5

67 – 68 Security and Safety

68

3 Visitor Enjoyment and Education3.1

68 Carrying capacity

3.2 68 – 69

Visitor facilities and services3.2.1 Recreation and picnic zone 69

69

3.2.2 Souvenirs, handicrafts and gifts / food and beverages 69 3.2.3 Sanitary facilities 69 3.2.4 Shelters and benches 69 – 70 3.2.5 Accommodation 70 3.3 Interpretation3.3.1 Guides 70

70

3.3.2 Sign boards, handouts, maps and brochures 70 – 71 3.3.3 Visitor center / museum 71 3.3.4 Website development 71 3.4 Visitor satisfaction3.5

71 Education

71

4 Community involvement and Partnerships4.1

71 Community Cooperation Program

4.2 72

Chelius partnership4.3

72 Tourism Business Partnerships

4.4 72

Suriname River Community and Tourist Resorts4.5

72 – 73 International Jewish Community partnerships

4.6 73

Friends of Jodensavanne and Volunteers

73

5 Promotion, Human and Financial Resources5.1

73 Promotion and Marketing

5.2 Human resources 74 73

5.3 Financial sources 74


5.3.1 Visitor fees 74 – 75 5.3.2 Project funding 75 5.3.3 Donation and adoption programs 75 5.3.4 Events and festivals 75 – 76 5.3.5 Sales 76 5.3.6 Licenses, concessions and rental fees 76 List of Figures and Tables 77 Jodensavanne Foundation Board Members and Contacts 78 Appendices I. Selected Bibliography 79 – 89 II. Jodensavanne Foundation Bylaws 90 – 101 III. Memorandum of Cooperation JSF and RD 102 – 103 IV. Figurative map of the Cassipora cemetery property 104 V. Figurative map of the Jodensavanne property 105 VI. Cassipora cemetery layout 106 VII. Jodensavanne cemetery layout 107 VIII. African (creole) cemetery layout 108 IX. Beraha VeShalom reconstruction R. Frankel 109 X. Community timber concessions in the Region of Jodensavanne 110 XI. Jodensavanne Park layout and village foundations 111 XII. Monumental Area zones and overview 112 XIII. Potential impacts of physical, biological and human factors 113 – 116 XIV. Jodensavanne Action Plan 117 XV. Community workshop flyers and illustrations 118 – 120 Cover photo: Jodensavanne Cemetery (Sijlbing)

Jodensavanne in 1839 by Benoit (archive JSF)


FOREWORD The Jodensavanne Foundation is proud to preset this Management Plan for the historic site of Jodensavanne and Cassipora Cemetery. Our work is guided by one central cause: to keep the intriguing Jewish history of Jodensavanne and Cassipora alive. The development of the Management Plan started in 2007 and was finalized in 2008, under direction of SANTOUR Foundation’s Harrold Sijlbing who deserves special acknowledgement. The Plan is essential for the daily management of the site, but also for the upcoming nomination of Jodensavanne and Cassipora Cemetery for inscription on the UNESCO World Heritage List. The Plan is not prescriptive, but rather it provides a framework for short, medium and long term decision-making about the conservation, management, research, community participation and heritage tourism development of the site. Following a period of extensive public consultations and hearings the views of all those who have ties with the site were taken into account in the preparation of this Management Plan. We are certain that the Management Plan will be extremely valuable in managing the site and its settings, ensuring that Jodensavanne and Cassipora Cemetery will be preserved and protected for future generations to come. Guido Robles Chairman Jodensavanne Foundation October 2008


ACKNOWLEDGEMENTS The preparation of this Management Plan was not possible without the consultation and assistance of a wide range of individuals and organizations in particular the local Indigenous community of Redi Doti and the board members of the Jodensavanne Foundation, Guido Robles, Marieke Visser, Stephen Fokké, Marchano Stuger, Tony Stuger, Phillip Dikland, Lilly Duym and Stanley Sidoel. Thanks to limitless patience and lengthy debates and negotiations with the local communities an agreement (Memorandum of Cooperation) between the Jodensavanne Foundation and the village council of Redi Doti was reached, which marked a unique moment in the history of the land rights issue of Surinamese Indigenous communities. We wish to acknowledge the following community members: Lesley Artist (Redi Doti village chief), Jules Stuger, Eddy Stuger, Mena Stuger, August Tawjoeran, Henriette Vreedzaam-Joeroeja, Basja Joeroeja, Basja Wijngaarde, Dennis Wijngaarde, Richard Slijters, Andy Leysner, Nita Wijngaarde and Iwan Wijngaarde. We extent our sincere appreciation to Pieter Teunissen (environmental specialist), Rachel Frankel in providing useful comments and making editorial corrections, to Harry Hunfeld (landscaping), Peter van Dun (ICOMOS-Netherlands), the ENSU surveyor Rene Lieuw Kie Song, and field assistants Karin Aloema and Monique Lowtoe. Acknowledgements are also made to tourism and recreation entrepreneurs, Josta Schet, Cirano Zalman, Claudia Langer, Henri Tdlohreg, Dinesh Ramlall, Winston Currie and Hans Hanenberg. Finally, we would like to express our gratitude to the UNESCO Netherlands Funds-in-Trust for funding and guiding the development of the Management Plan. Central to this was the assistance of Ron van Oers (Program Specialist for Culture/UNESCO World Heritage Centre). Harrold A. Sijlbing SANTOUR Foundation


LIST OF ABBREVIATIONS AC Afrikaanse of Creoolse begraafplaats African cemetery or Creole cemetery (also: Freeman’s cemetery) ACLC Amsterdam Center for Language and Communication ADEKUS Anton de Kom University of Suriname AJHS American Jewish Historical Society ALCOA Aluminum Company of America CBL Centraal Bureau voor de Luchtkartering van NH Central Bureau for Aerial Mapping of NH CC Cassipora Cemetery CELOS Centrum voor Landbouwkundig Onderzoek in Suriname van ADEKUS Research Center for Agriculture in Suriname of ADEKUS DBK Dienst Bodemkartering van NH / Soil Research Department of NH DWT De Ware Tijd - Daily Newspaper HKV Houtkapvergunning Timber Cutting License for Community Forests IOL Instituut voor de Opleiding van Leraren te Paramaribo Advanced Teachers Training Institute in Paramaribo JC Jodensavanne Cemetery Beth-ahaim JSF Jodensavanne Foundation JSMP Jodensavanne and Cassipora Cemetery Management Plan KIT Koninklijk Instituut voor de Tropen Amsterdam Royal Tropical Institute Amsterdam KITLV Royal Netherlands Institute of Southeast Asian and Caribbean Studies Leiden LBB Dienst ‘sLands Bosbeheer van het Ministerie van ROGB National Forest Service of the Ministry of ROGB MINOV Ministerie van Onderwijs en Volksontwikkeling /

Ministry of Education MOC Memorandum van Samenwerking / Memorandum of Cooperation


NB Afdeling Natuurbeheer van LBB Nature Conservation Division of LBB NH Ministerie van Natuurlijke Hulpbronnen Ministry of Natural Resources NTFP’s Non-Timber Forest Products OAS Organization of American States RD Redi Doti – Indigenous village RO Ministerie van Regionale Ontwikkeling Ministry of Regional Development ROGB Ministerie van Ruimtelijke Ordening, Grond en Bosbeheer Ministry of Physical Planning, Land and Forest Management SANTOUR Surinamese Alliance for Nature Conservation and Sustainable Tourism SGES Stichting Gebouwd Erfgoed Suriname Urban Heritage Foundation Suriname ST Sranan Tongo / Local Surinamese Language STINASU Stichting Natuurbehoud Suriname Foundation for Nature Conservation in Suriname STS Stichting Toerisme Suriname Suriname Tourism Foundation SURALCO Suriname Aluminum Company, a subsidiary of ALCOA TBI Tropenbos International Suriname TRIS Troepenmacht in Suriname Surinamese Army (pre-independence) UNESCO United Nations Education Scientific and Cultural Organization WIG West Indische Gids WMF World Monuments Fund


EXECUTIVE SUMMARY

The former settlement of Jodensavanne and the cemetery at Cassipora bear a unique testimony and mark an important stage in the Euro-Sephardic colonization of the Western Hemisphere. Jodensavanne was in the 17th century the largest Jewish settlement in this hemisphere, and its synagogue, of which a ruin remains, is the first of architectural significance in the America and one of the oldest in the Western Hemisphere. It is as such a reminder of pioneers of American Judaism. Jodensavanne was the first and only place in the New World where Jews had been granted a semi-autonomous settlement. Jews, fleeing the Spanish inquisition were welcomed in Suriname (Fig.1), first by the British and later by the Dutch, to settle and own the land along the River Suriname. In order to attract Jewish settlers, the colonial government offered Jews special privileges, including freedom of religion, freedom of ownership and the right to their own judicial court. The Jewish merchants were especially desired for their expertise on international trade. In 1665 the Jews achieved a piece of land close to the Cassiporacreek to build a synagogue and to layout a cemetery. Shortly afterwards, the community moved to a hill overlooking the River Suriname where the settlement of Jodensavanne was founded. In 1685 a synagogue, named Beraha VeShalom (Blessing and Peace), was inaugurated. Prior to this consecration, there did not exist in the New World any synagogue of major architectural stature. Beraha VeShalom was made of brick from Europe. At the end of the 17th century, approximately 575 Jews lived in the flourishing agricultural settlement of Jodensavanne owning more than 40 plantations and roughly 1,300 slaves. Besides her important economic role, the Jewish community also had part in the protection of the colony’s plantations against rebel slaves. In the vicinity of the settlement lay the military supply post ‘Post Gelderland’ of the defense line ‘Cordonpad’. It consisted of a wide bridle path with military posts at regular intervals. By the 19th century, however, most of the Jews living in Jodensavanne had moved to the capital of Paramaribo due to the decline of the sugarcane industry. After a great fire in 1832 the settlement was left desolate. The cemeteries of Jodensavanne and Cassipora are of exceptional grandeur. The cemetery of Cassipora counts several hundred tombstones. The oldest grave dates from 1667. The cemetery of Jodensavanne has approximately 452 graves. A large number of stones are of marble imported from Europe, other graves are made of bricks. Some stones are beautifully ornamented. Inscriptions are in Spanish, Portuguese, Dutch and Hebrew. The synagogue and the two cemeteries are the major monumental spots at Jodensavanne. More remains of the settlement remain to be excavated. The foundation of the synagogue reveals its ground plan. The natural wells are still there and the defense line at Post Gelderland is recognizable.

Jodensavanne is a collective and common heritage with many narratives dealing with its history. The site will be designated a national monument at the beginning of 2009 by the national government, for its unique significance as a cultural heritage.



GENERAL INTRODUCTION

Cultural and natural heritage are the priceless and irreplaceable assets, not only of each nation, but of humanity as a whole. The loss, through deterioration or disappearance, of any of these most prized assets constitutes an impoverishment of the heritage of all the peoples of the world. Parts of that heritage, because of their exceptional qualities, can be considered to be of “outstanding universal value” and as such worthy of special protection against the dangers which increasingly threaten them.

The former Jewish settlement of Jodensavanne (Jewish Savanna) located in the Para District, are historically, culturally and economically of global significance and have contributed intrinsically and widely to the Surinamese history. In 1909, P.A. Hilfman, leader of the Sephardic community of Suriname, complained about the decaying condition of the abandoned Jodensavanne and wrote: “I was greatly moved by the sad condition which the two cemeteries there were in. Suriname can boast of an exceedingly small number of historical spots and I think it would be worth the while to take proper care of them in order to preserve them.” (BenUr, 2004).

Despite several efforts during the past to preserve this unique heritage, it is only the past ten years, due to the perseverance and persistence of the Jodensavanne Foundation, supported by many national and international enthusiasts, that this Jodensavanne Management Plan (JSMP) has been prepared. The JSMP has as its primary goal to assure a sustainable conservation of the monuments in their serene historical setting. The Stichting Jodensavanne, Jodensavanne Foundation (JSF), founded in 1971 and re-activated in 1998, was granted the legal rights by the Government of Suriname to manage the monumental property (Bylaws, App. II). The vision of the Jodensavanne Foundation is to: o protect and preserve the universally unique remains of Jodensavanne and

Cassipora, including the Beraha VeShalom synagogue, the Cassipora Cemetery, the Jodensavanne Cemetery and the so-called African (or Creole) Cemetery;

o conserve the environmental and historic serenity of the sites; o stimulate and implement research and documentation of the archeological sites

and remains, including the former town plan and adjacent historical spots; o enhance strong partnerships with local, national and international communities

and organizations to facilitate sustainable management of the sites; o build awareness and understanding; encourage appreciation, education and

promotion, and facilitate access to the cultural heritage, in order to be a unique and enjoyable experience to all.

In 1999, Jodensavanne was placed by the World Monuments Watch on the ‘List of 100 most Endangered Sites’ (map site no. 83). The ruins of Jodensavanne were then in danger of disappearance through neglect, vandalism, and encroaching vegetation. Much has changed for the better since then. The JSF has been successful during the past ten years in promoting the site, both nationally and internationally, and significant progress has been made regarding preservation, maintenance, visitor guidance and documentation. Two important expeditions were accomplished during


recent years to document the cemeteries of Jodensavanne and Cassipora, a few studies of the synagogue have been initiated, while several facilities, such as a small visitor center and a pier, were constructed. Around 3,000 visitors have been counted yearly since 2003, yet an increase to 15,000 is expected after completion of the new concrete bridge in 2009 over the Suriname River, connecting Carolina and Pierrekondre. With the prenomination of Jodensavanne as a cultural World Heritage Site of the UNESCO in 1998 on the tentative list, Suriname has acknowledged the outstanding global value of the site. In order to assure proper protection of the monuments and development of the area, this multi-annual management plan is created, which will serve as a leading document for the Jodensavanne Foundation and other stakeholders. Its purpose is to provide a framework to all responsible agencies to facilitate the permanent conservation of the site and the preservation of its monuments and spiritual serenity.

The JSMP fulfills an important aspect on the road to global recognition by the UNESCO in the near future. During the UNESCO ‘Regional Expert Meeting on Plantation Systems in the Caribbean’, held in Paramaribo from July 17-19 2001, Surinamese delegates proposed Jodensavanne as a site that could be considered for inclusion on the World Heritage List. At present, Suriname, represented by the Urban Heritage Foundation Suriname and the Jodensavanne Foundation, is preparing a dossier for the nomination of Jodensavanne and Cassipora Cemetery for inclusion on the UNESCO World Heritage List. With Rachel Frankel, a New York-based architect, the JFS has build up a intense and warm partnership. In 1995 she visited Suriname for the first time. Impressed by the ancient settlement she came back in 1997 to start an exciting piece of work of documenting Jodensavanne, accompanied by a group of professionals who volunteered their services via Caribbean Volunteers Expeditions and local volunteers. They assisted Frankel in her field study of Jewish cemeteries and the ruins of the oldest synagogue of architectural significance in both America’s Beraha VeShalom built in 1685. This management plan has been produced in close collaboration with the Jodensavanne Foundation board, local community leaders, villagers, women’s associations, plantation owners, tourism board, tour operators, indigenous associations, Afro-Surinamese associations, local district authorities, resort owners, Jewish community members and many more. Various documents have been reviewed during the preparatory process and lengthy debates have contributed fundamentally to the plan. A tourism survey was conducted, while workshops, public hearings and meetings on location as well as in the capital city with indigenous and African slave descendents from neighboring villages and plantations, have been instrumental means to acquire broad consent from relevant stakeholders. A final stakeholder meeting was executed in the village of Redi Doti to accommodate all interested parties and to achieve general approval for the management plan, including demarcation of the monumental properties and buffer zones. And finally, a concentrated process was executed in 2007 and 2008, in order to formulate a long-lasting definitive agreement between the Jodensavanne Foundation and the local communities, centered on joint management of the sites (App. III).


Figure 1 - Map of Suriname

The broad objective of the JSMP is to set guidelines for an effective management of the area, in order to conserve the crucial monuments of Jodensavanne and Cassipora cemetery. Specific objectives included:

Objectives

o To describe the relevant physical, environmental and social conditions of the area o To identify and assess potential threats to the historical and monumental objects

of the site, the natural setting and the nearby communities; o To provide measures and guidelines to reach enduring conservation management

of the Jodensavanne and Cassipora Cemetery site, its natural setting and to enhance the sustainable development conditions of the local communities;

o To provide measures to ensure and promote educational, scientific and tourism projects and activities of the intrinsic value and significance of the Jodensavanne site;

o To present the Jodensavanne Foundation an instrument to enhance and ensure broad support for the monumental sites.


The JSMP consists of three parts. Firstly, it uncovers the historical, physical, environmental and socio-cultural backgrounds of the study area. In the second part, its significance, values and conservation and management constraints are assessed and evaluated, while the third part focuses on management policies, guidelines and recommendations. The appendices include several relevant documents, maps, workshop and stakeholder meeting backgrounds and illustrations.

_____________________________ Figure 2 - 1671 map of Mogge, with early Jewish colonization


PART I - HISTORY AND DESCRIPTION OF THE SITE

Introduction

Suriname, formerly known as Dutch Guiana, has a turbulent history in which colonial powers exchanged possessions frequently. According to Scott (Abbenhuis,1943; Budding, 1995), prior to 1668 there were fourteen colonization attempts. Most of these early settlers were exterminated by the local indigenous groups, mainly Caribs, who were very combative and strongly opposed European colonization. In the 16th century the country was still the exclusive living territory of indigenous tribes. During the 17th century there lived around 10.000 native people, whose origins could be traced back 9.000 years ago. Jewish Europeans were already around the 1630s part of the colonization efforts, but due to the handing over of the Dutch possessions in Brazil to the Portuguese in 1654 (and the simultaneously return the ‘Holy Office of the Inquisition’) the Sephardic Jews left and swarmed out all over the Caribbean, especially to the British and Dutch influenced areas. The British Governor William Willoughby, who was in charge at that moment, saw such an economic advantage in the coming of the Jews and granted them with many privileges and allowed them to built their own settlement (Fig. 2). Jodensavanne, literally “Jew’s Savannah”, was founded by the agrarian European Jewish community, under leadership of Samuel Cohen Nassy, the son of David Cohen Nassy (1612-1685), the great leader of Jewish colonization in the New World. Jodensavanne is a phenomenon unique in the world, and the first and only example of a practically virgin landscape in which New World Jews had the opportunity to design according to their needs, beliefs and hopes. In Europe at the time, ideal cities based on principles of spatial organization were only just beginning to emerge. European Jews still lived mostly in cramped and, in some instances, walled cities, where permission to build a synagogue was difficult to obtain and rarely were Jews given any choice of the site. In contrast, at Jodensavanne, the Jews found themselves in a dense tropical forest landscape, with full liberty to site and build their synagogue, cemeteries and town (Frankel, 2000).

The site is considered as one of the earliest and largest tokens of Jewish presence in America. It can be viewed as an historic point of entrance of the Jewish community in the New World. Suriname was home to the largest Jewish community in the Caribbean by the late eighteenth century. The site contains the first synagogue of architectural significance in the new world and holds three historic cemeteries, two of which are each over three hundred years old with hundreds of preserved gravestones.

1

General information, Location and Environmental description

In the context of this management plan clear distinction is made between the Monumental Area and the Study Area. The Monumental Area or Monumental Property is limited by the two properties of the Jodensavanne Foundation, including the synagogue, the cemeteries, a large part of the former Jodensavanne Settlement and the buffer zones. The Monumental Property, the main focus of this plan,

Monumental Area and Study Area


stretches between 5˚24'36" N and 54˚58'30" W (App. XII) and covers around 60 ha, including the buffer zones. The Study Area is much larger. It is around 50 km South from the capital city (Fig. 3) Paramaribo and covers roughly a surface area of about 800 km2 . It is entirely located within the district of Para, in the mid-Northern section of the Republic of Suriname, and includes:

o The Monumental Area and its natural setting; o All surrounding villages and plantations that have historical, cultural or

economic ties with the monumental area and on which an increasing number of visitors may have an impact: Carolina, Ayo, Pierrekondre, Redi Doti, Cassipora Village, Copie, Toevlucht, Estherslust;

o Nearby recreational and overnight attractions that may be visited, or as well may stimulate visits to the Monumental Areas: Overbridge, Powaka, Blakawatra;

o Nearby historical and natural spots, such as Post Gelderland, Cordonpad, the World War II concentration camp, the Copie Nature Reserve and the Cassipora Creek;

The Suriname River forms the Western boundary of the monumental area, with a borderline of nearly 3 km. The dirt road to the Upper Commewijne area is partly the Eastern boundary of the core of the Jodensavanne site. Post Gelderland, where the former military garrison was located, can be associated with the Northern border, while the Cassipora creek roughly forms the Southern boundary (Fig. 6).

The river was in the past the only means of access to Jodensavanne, but since the 1960s the construction of roads heading South, to Brokopondo, and East to the upper Commewijne River area, transportation by car has become the most used mode of transportation. Formerly, following an initial ferry-period some decennia ago, a completely wooden bridge, built by the Forest Service (LBB) connected the two river banks at Carolina. After its destruction during the civil unrests in the 1980s, followed by several collisions with sand barges, a ferry with a maximum loading capacity of 6 vehicles served to cross the river. There is currently a concrete Carolina Bridge under construction, which will be ready for use in 2009 (Fig. 4). There are also preparations in place to asphalt the access road in the near future.

Access to the Monumental Area


Figure 3 - Part of the Landscape Map of Suriname (Noordam, 1988) with Study Area in the Para District. The numbers correspond with landscapes listed in Table 1 1.1

Ownership and Authority

The Jodensavanne Foundation (JSF) has the jurisdiction over the monumental sites since 1971. This was preceded by a period of great negligence in which Jodensavanne was given back to the Government of Suriname in September 1937 by resolution 2916. With the “Declarations of Willingness” Nrs. 2574 and 2575 of August 2006, the Government of Suriname, through the Minister of Physical Planning, Land and Forest Management, has supported the request of the JSF, to have full authority regarding the monumental properties of Jodensavanne and Cassipora. An important condition though, demanding full agreement with the local communities, that claim indigenous land rights, was not yet accomplished by 2006. On the 4th of July 2008, after years of lengthy debates and negotiations, an agreement was reached with the local communities, spearheaded by the Redi Doti village chief, Mr. Lesley Artist, in which enduring conservation of the Jodensavanne cultural heritage and sustainable development of the Indigenous communities were the central issues. The Appendices II – V show the bylaws of JSF, the agreement (MOC) of July 4th, and the figurative maps of the properties, while the community forest map (App. X), indicates the Redi Doti communal forest areas.

P A R A D I S T R I C T

Overbridge о Powaka о


In the MOC between the Jodensavanne Foundation and the Redi Doti village council, topics of fundamental importance are declared, such as:

o Full participation of two indigenous village representatives on the management board of the JSF;

o Full confirmation of the current management plan, including responsible use of monumental zones and buffer zones;

o Accessibility at all times for local community members; o Consultation with the village council concerning planning and construction of

recreational facilities; o Stimulation of local entrepreneurship and sustainable development projects in

the area, including the buffer zone; o Financial contribution to a village development fund, focusing exclusively on

sustainable community projects. Figure 4 - The old bridge and the concrete bridge under construction at Carolina (Teunissen) It is expected very soon, that the formalization of the property rights for the JSF will be a fact. At the same time through the Suriname Monuments Act of 2002, the monuments of Jodensavanne and Cassipora will be legally protected. 1.2

Topography

The Jodensavanna area is located in the Savanna Belt between the Old Coastal Plain and the Interior Uplands. The landscape map (Fig. 3) shows part of the northern fraction of Suriname, its capital Paramaribo along the Suriname River, the access road to Jodensavanne and the location of Study Area. Figure 5 and Table 1 show the geomorphological zones and their landscapes. Figure 6 shows the topography of the Study Area.


1.3

Landscapes

Suriname can be divided in four geomorphological zones: the Young Coastal Plain, the Old Coastal Plain, the Savanna Belt and the Interior Uplands (Fig. 5). Relevant for this plan are the landscapes presented in Table 1.

Figure 5 - Geomorphological zones of Suriname Table 1: Landscapes of the Study Area Geomorphological Zone

Legend number

Landscape Characteristics and location in Study Area

Young Coastal Plain

7 River-bound Flat and Polder landscapes

River flats and former impounded plantations along the Suriname River

8 Mara Landscape Estherslust or Surnau Swamp

Old Coastal Plain

11 Para Landscape Bordering the Estherslust / Surnau Swamp in the south

12 River Terrace Landscape Along the Suriname River upstream of the Cassipora Creek mouth

Savanna Belt

13 Cover Landscape Bleached (white) sand areas as found at Pierrekondre, along the Cordon Path, and in the Redidoti, Blakawatra and Cassipora areas

14 Unbleached (‘brown’) sandy clay loams and sandy clays: the area of the Pine plantations

Interior Uplands

15 Rama and Tibiti Landscapes

Undulating to moderately steep, low hilly land: the area of timber concessions known as the Mapane area


Figure 6 - Topographical Map (CBL 1: 40 000) with a part of the Study Area. The monumental area is between red; the dotted line is Cordon Path.

Carolina Ayo

Palmeneribo

Surimombo

La Diligence

L’Ésperance


1.4

Soils

Figure 7 - Landscapes, soils and forest roads of the Study Area (DBK 1977, 1: 200 000 Soil Map) The numbers correspond with the numbers in Table 2.

Manahaim


Table 2: Soil types at DBK 1977 Soil Map scale 1 : 200 000 Geomorphological Zone

Landscape Legend #

Soils (DBK 1 : 200 000)

Young Coastal Plain

River-bound Flat Landscape 14

River-bound flat soils

Polder Landscape 15

Polder soils

Mara Landscape 17 Swamp and marsh soils

Old Coastal Plain

Para Landscape 25 Plateau soils, moderately well drained

26 Plateau soils, imperfectly drained S = Savannah soils

27 Plateau soils, poorly drained River Levee and Basin Landscape 28 Levees and Basin soils

River Terrace Landscape 29 Plateau and slope soils

Savanna Belt Cover Landscape

30 Excessively drained bleached (white) sands S = savanna soils

32/35

(Moderately) well drained unbleached (brown) sandy soils as the area of the Pine plantations

33

Imperfectly drained unbleached (white) sands S = Savanna soils as found along the eastern part of the Cordon Path

Interior Uplands

Tibiti Landscape

36

(Moderately) well and imperfectly drained sandy (clay) loam and (sandy) clay; locally with gravely topsoil

Rama landscapes 39

(Moderately) well drained mostly gravely clay

Figure 8 (next page) shows the soils of the smaller Monumental Area in more detail.


Figure 8 - Landscapes and soils of the Monumental Area (from DBK 1977, 1: 100 000 Soil Map) The numbers correspond with the numbers in Table 3.


Table 3: Soil types at DBK 1977 Soil Map scale 1 : 100 000 Land scape

Legend #

Soils (DBK 1 : 100 000)

River Flat and Backswamp Landscape

15 (Former) riverbound flats: Imperfectly and poorly drained ripe clay with brown, yellow and/or red mottles; locally silty clay and silt loam

16 Backswamps: Very poorly drained half ripe (peaty) clay with brown and yellow mottles (16) Very poorly drained half-ripe (peaty) clay with brown and yellow mottles

Mara Landscape 19 Very poorly drained half ripe and nearly unripe mostly pyritic clay and peat

Para Landscape 27 Moderately well and imperfectly drained silt and silt loam over stiff (silty) clay

28 Imperfectly and poorly drained silt loam over stiff silty clay loam and (silty) clay

Levee and Basin Landscape

30 Levees and basins: (Moderately) well drained sand, loam and clay and poorly and imperfectly drained clay

River Terrace Landscape

31

Terraces - plateaus: Well and moderately well drained medium and coarse sand and (sandy) loam to sandy clay loam and (sandy) clay

Cover Landscape 35 Plateaus with bleached soils: Excessively drained bleached coarse and medium sand

35S As 35, with savanna vegetation

37 (Moderately) well drained sandy loam over sandy clay loam, or sandy clay loam

38 Plateaus with bleached soils: Imperfectly drained bleached coarse and medium sand

38S As 38 with savanna vegetation 40 Moderately well and imperfectly drained loamy sand to sandy clay;

locally somewhat excessively drained (bleached) medium and coarse sand

41 Valley bottoms and foot slopes: Poorly drained medium and coarse sand, sandy loam, often over clay, locally peaty sand

Tibiti Landscape 43

(Moderately) well and imperfectly drained sandy (clay) loam, often over sandy clay; locally gravely clay (in Pine Plantation area)

44 Plateaus and slopes: Moderately well and imperfectly drained sandy (clay) loam and (sandy) clay, locally with gravely surface (in Pine Plantation area)

Rama Landscape 54

Hill top and plateau soils drained mostly gravelly clay (only at Redidoti Village)

1.5

Hydrology

Figure 9 shows the six drainage areas of the Study Area. The Monumental Area is almost entirely located in the drainage area of the Cassipora Creek, discharging into the Suriname River. Upstream tributaries are: Grote Simons Creek, Blakawatra and Aboma Creek, Kakala-kaeaire Creek and the Krubara Creek. The Cassipora Creek drainage basin is bordered:

o in the North by the drainage basins of the Palmeneribo Creek and the Surnau Creek, both emptying in the Suriname River;


o in the South

by the drainage basin of the Jakki Creek, also emptying in the Suriname River;

o in the East

All drainage basins and creeks can be reached by dirt roads except for the Cassewinica Creek that can be reached by the Cordon Path.

by the drainage basins of the Cassewinica Creek and the Mapane Creek (with Sarwa Creek as tributary). Both main creeks drain into the Commewijne River.

Figure 9 - Hydrological Map of the Study Area showing the Cassipora Creek drainage area and the five surrounding drainage areas (red: forest roads)


1.6

Ecology

Figure 10 - Ecosystem map of the Study Area (after Teunissen, 1978). Numbers correspond with Table 4.


Table 4: Ecosystems of the Study Area (after Teunissen, 1978)

Geomor- phological Zones

Landscape elements

Legend #

Ecosystems of the Study Area

PARA LANDSCAPE

COASTAL PLAIN

39 Mixed dryland- and marsh forest on old flats 40 Mixed meso-xerophytic dryland- and marshland wood 43 Dry savannas of Welgelegen type (clay savannas): short grass

savannas with scattered gnarled treelets and bushes MARA LANDSCAPE

44. Hydrophytic swamp forest with Virola surinamensis (ST: Babun-udu), Symphonia globulifera (ST: Mataki) (and Euterpe oleracea (ST: Pina Palm)

45 Swamp wood, dominated by Pterocarpus officinalis (ST: Watrabebe)

46 Scattered Pterocarpus-bushes (ST: Watrabebe) in grass and fern swamps (Fig.32)

47 Swamp forest and swamp wood, with Crudia glaberrima (ST: Watrabiri) and Macrolobium acaciifolium (ST: Waratapa)

50 Closed xerophytic palm swamp forest, dominated by Mauritia flexuosa (ST: Morisi)

51 Grass swamps, mostly dominated by Lagenocarpus guianensis / Rhynchospora gigantea (Twatwa grasi) or Eleocharis interstincta (ST: Prapra grasi); also fern swamps, dominated by Blechnum indicum

RIVER FLAT AND BACKSWAMP, LEVEE AND BASIN, AND RIVER TERRACE LANDSCAPES

54 Mixed dryland, marsh and swamp forest; locally dominated by Pentaclethra macroloba (Krubara) as along the Suriname River and the lower Cassipora creek

COVER LANDSCAPE

SAVANNA BELT

56 Mixed dryland forest

60 Mixed dryland and marshland xerophytic forest (savanna forest), locally dominated by Eperua falcata (ST Walaba), Dimorphandra conjugata (ST: Dakama) or Swartzia bannia (ST: Sabana isri-ati)

62 Mixed dryland and marshland savanna wood, locally dominated by Dimorphandra conjugata (ST: Dakama), Swartzia bannia (ST: Sabana isri-ati), Clusia fockeana (ST: Sabana mangro) and others.

63 Dry white sand savannas of Cassipora type: short grass savannas with scattered scrub and bushes

64 Marshy white sand savannas of Zanderij type: short grass savannas with scattered scrub and Mauritia flexuosa-palm (ST: Morisi) galleries

65 Swamp forest with Virola surinamensis (ST: Babun-udu), Symphonia globulifera (ST: Mataki) (and Euterpe oleracea (ST: Pina Palm), locally dominated by Pentaclethra macroloba (Krubara) as along the Aboma and Krubara Creek

TIBITI AND RAMA LANDSCAPES

INTERIOR UPLANDS

67 Predominantly mesophytic and xerophytic dryland forest

VARIOUS LANDSCAPES 66 Ecosystems of rural areas, including active and abandoned farmland, forest plantations etc.

Table 5 (next page) combines for the Study Area both the legends of the Ecosystem map 1978 (Fig. 10, Table 4) and the DBK 1: 100 000 Soil Map 1977 (Fig. 8, Table 3).


Table 5: Ecosystems of the Study Area

Landscape Soils (DBK 1977 scale 1 : 100 000 and legend numbers

Ecosystem Legend #

Ecosystems (Teunissen, 1978 scale 1 : 200 000)

Para Landscape

Moderately well and imperfectly drained silt and silt loam over stiff (silty) clay (27)

39 Mixed high dryland forest or mixed marsh forest

Imperfectly and poorly drained silt loam over stiff silty clay loam and (silty) clay (28)

39 Mixed marsh forest

Mara Landscape

Very poorly drained half ripe and nearly unripe mostly pyretic clay and peat (19)

44 Hydrophytic swamp forest with Virola surinamensis (ST: Babun-udu), Symphonia globulifera (ST: Mataki) and Euterpe oleracea (ST Pina Palm)

Very poorly drained half ripe and nearly unripe mostly pyritic clay and peat (19)

46 Scattered Pterocarpus-bushes (ST: Watrabebe) in grass and fern swamps

River Flat Landscape

(Former) riverbound flats: Imperfectly and poorly drained ripe clay with brown, yellow and/or red mottles; locally silty clay and silt loam (15)

54 Mixed marsh forest, locally dominated by Pentaclethra macroloba (ST: Krubara) as along the Suriname river

Backswamps: Very poorly drained half ripe (peaty) clay with brown and yellow mottles (16) Very poorly drained half-ripe (peaty) clay with brown and yellow mottles (16)

54 Hydrophytic swamp forest with Virola surinamensis (ST: Babun-udu), Symphonia globulifera (ST: Mataki) (and Euterpe oleracea (ST: Pina Palm) as along the as along the Suriname river

Levee and Basin Landscape

Levees and basins: (Moderately) well drained sand, loam and clay and poorly and imperfectly drained clay (30)

54

Mixed marsh forest, locally dominated by Pentaclethra macroloba (ST: Krubara) as along the lower Cassipora Creek

River Terrace Landscape

Terraces - plateaus: Well and moderately well drained medium and coarse sand and (sandy) loam to sandy clay loam and (sandy) clay (31)

54

Mixed high dryland forest as near Auca

Cover Land scape

(Moderately) well drained sandy loam over sandy clay loam, or sandy clay loam (37)

56 Mixed high dryland forest

Moderately well and imperfectly drained loamy sand to sandy clay; locally somewhat excessively drained (bleached) medium and coarse sand (40)

56 Mixed high dryland forest and marsh forest

Plateaus with bleached soils: Excessively drained bleached coarse and medium sand (35)

60

Mixed dryland xerophytic forest (savanna forest), locally dominated by Eperua falcata (ST Walaba), Dimorphandra conjugata (ST: Dakama) or Swartzia bannia (ST: Sabana isri-ati)

Plateaus with bleached soils: Excessively drained bleached coarse and medium sand (35)

62 Mixed dryland savanna wood, locally dominated by Dimorphandra conjugata (ST: Dakama), Swartzia bannia (ST: Sabana isri-ati), Clusia fockeana (ST: Sabana mangro) and others.


Landscape Soils (DBK 1977 scale 1 : 100 000 and legend numbers

Ecosystem Legend #

Ecosystems (Teunissen, 1978 scale 1 : 200 000)

As 35, but with a savanna vegetation (35 S)

63 Dry white sand savannas of the Cassipora-type: short grass savannas with scattered scrub and bushes

Plateaus with bleached soils: Imperfectly drained bleached coarse and medium sand (38)

60 Mixed marshland savanna forest, locally dominated by Eperua falcata (ST Walaba), Dimorphandra conjugata (ST: Dakama) or Swartzia bannia (ST: Sabana isri-ati)

Plateaus with bleached soils: Imperfectly drained bleached coarse and medium sand (38)

62 Mixed marshland savanna wood, locally dominated by Dimorphandra conjugata (ST: Dakama), Swartzia bannia (ST: Sabana isri-ati), Clusia fockeana (ST: Sabana mangro) and others.

As 38 with savanna vegetation (38 S) 64 Marshy white sand savannas of the Zanderij type: short grass savannas with scattered scrub and Mauritia flexuosa-palm (ST: Morisi) galleries

Valley bottoms and foot slopes: Poorly drained medium and coarse sand, sandy loam, often over clay, locally peaty sand (41)

65

Swamp forest with Virola surinamensis (ST: Babun-udu), Symphonia globulifera (ST: Mataki) (and Euterpe oleracea (ST: Pina Palm), locally dominated by Pentaclethra macroloba (Krubara) as along the Aboma and Krubara Creek

Tibiti Landscape

(Moderately) well and imperfectly drained sandy (clay) loam, often over sandy clay; locally gravely clay (43)

67

(Without human interference: Mixed high dryland forest)

Plateaus and slopes: Moderately well and imperfectly drained sandy (clay) loam and (sandy) clay, locally with gravely surface (44)

67 (Without human interference: Mixed high dryland forest)

Rama Landscape

Hill top and plateau soils drained mostly gravelly clay (54)

67

(Without human interference: Mixed high dryland forest)

Various landscapes

66 Ecosystems of settlements active and abandoned farmland, forest plantations etc

The table demonstrates the high diversity of combinations of landscapes, and soil types as parts of the ecosystems, resulting in a (related) high diversity of flora and fauna species. This natural diversity makes a visit to the historical sites also attractive to nature lovers, such as botanists and bird watchers.


1.7

Krubara

Special mentioning is awarded to the Krubara, which is almost exclusively found in the Jodensavanne area. With nearly pure stands of these (non-commercial) Krubara-trees (Pentaclethra macroloba) the site provides a unique botanical scenery. Figure 11 - Krubara (Pentaclethra macroloba; Teunissen) This type of (probably secondary) forest has been found in the Jodensavanne area in almost all landscapes and on almost all soil types, from extremely well drained white sands to poorly drained heavy clays. In 1978, the Nature Conservation Division (NB) of the State Forest Service (LBB) proposed to protect such a forest complex along the Cassipora Creek as a forest reserve for research and recreational purposes (Teunissen,1978), but the proposal did not receive the approval of the local communities. 1.8

Land use diversity

Local communities use all ecosystems for hunting and gathering of forest products. All waters are used for fishing. Selective logging takes place in all forest types. Agriculture is only possible by forest conversion (slash and burn), but cassava, pineapple and cashew are also being planted on dry white sand savannas, usually on burned scrub savannas. In the past, dry crop plantations has been established on the better drained soil types 15, 27, 28, 30, 31, 35, 37, 38, 40, 43, 44, 54.


In the 70s, pine plantations have been established mainly on the unbleached, better drained sandy soil types 37 and 40. In the project area, the present Tibiti Landscape is completely covered with a pine plantation. The present Rama Landscape is completely covered by the village of Redidoti and a fraction of the adjacent pine plantation along the river on the Jodensavanne Hill (the former Concentration Camp area). 1.9

The Jodensavanne and Cassipora sites in more detail

The Jodensavanne site can be subdivided in four ecological zones, from the landside entrance up to the jetty in the Suriname River (Fig. 12). zone 1: between the laterite road from Pierrekondre to Redidoti and the entrance of the Jodensavanne site, there is an extremely drained “white-sand savanna” of the Cassipora type. A savanna type distinguished by Cohen & Van der Eyk (1953), mapped by Bubberman and Schwellengrebel (1955) and for the vegetation and flora described by Heyligers (1962). The characteristic, but very common savanna shrub species as Ternstroemia puntata and Matayba opaca (ST: sabana-gawtri) and Licania incana (ST: sabana-fungu) are present. In open spots the very common sabana-bluegrass (Tragypogon plumosus) and grass-like Schizaea ferns are present. In this zone the parking lot has been projected. zone 2: savanna forest on white sand, dominated by the “Sabana-tingimoni” (ST) or “Busikandra”-trees (Trattenickia burserifolia) is located between the savanna and the cemetery and synagogue park. In this zone, two African/Creole cemeteries and two natural wells are found, of which one is the popular medicinal well. The well water is flowing out of the base of a white sand slope, forming a small creek as part of the Cassipora drainage basin. The “Tingimoni”(ST) is abundant in zone 2 around the creole cemetery. The bark yields a resinous material which hardens at contact with the air. It is used as “bush candle” (busikandra -ST), which is a well-known traditional medicine and also used as mosquito repellent. zone 3: park landscape with scattered indigenous and exotic shade trees, with the famous Jewish cemetery and the remains of the 1685 synagogue. Exotic fruit trees near the synagogue are Magnifera indica (ST: Manya or Mango), Chrysophyllum cainito (ST: Ster-apra), Psidium gujava (ST: Guyaba) and Musa spec. (ST: Banabon). zone 4: along three sides, the cemetery and synagogue park are surrounded by a high, secondary forest with typical trees like Guarea guara (ST: Doifisiri), Tapirira guianensis (ST: Weti-udu), Didymopanax mortotoni (ST: Kasaba-udu), Inga spec. (ST: Swit’bonki), Cecropia obtusa (ST: Bus’papaya) etc. Common secondary species in the subgrowth are Phenakospermum guianensis (ST: Bigi Palulu), Heliconia bihai (ST: Redi Palulu), Piper marginatum (ST: Anesiwiwiri) and others. Figure 12 shows the zones of the Jodensavanne site, while the aerial photo (Fig. 13) illustrates the canopy density of the site around the synagogue Bereha VeShalom.


Figure 12 - Ecological Zones of the Jodensavanne site (Teunissen) The Cassipora site From Redi Doti, a path passes an open, well-drained white sand savanna of the Cassipora-type with its characteristic species (comparable with zone 1 at Jodensavanna). Next, the trail cuts through a savanna forest (comparable with zone 2 at Jodensavanna), and finally reaches a high secondary forest (comparable to zone 4 at Jodensavanne) surrounding the Cassipora Cemetery. The cemetery is connected by a small trail with the Suriname River at a point close to the mouth of the Cassipora Creek. This trail crosses a “Krubara” forest (Pentaclethra macroloba) and follows a creek lined by “Watrabebe” forest (Pterocarpus officinalis) before reaching the river.


Figure 13 - Aerial photo of the Jodensavanne site and the Synagogue Beraha VeShalom (Archive Dikland) 2

History of Jews in Jodensavanne

2.1

Early Jews in the Suriname River

The first mention of Jewish colonists arriving in Suriname goes back to the beginning of the seventeenth century in the 1630s, but clearly confirmed is that Jews came to Suriname in the 1650s from Barbados with the English Governor-General for the West Indies Lord Francis Willoughby of Parham. Some sources note that Willoughby invited most of them to strengthen the plantation economy. Jews might also have come to Suriname from the Pomeroon settlement, in what was the Dutch colony of Essequibo (today, the Republic of Guyana). While the exact demographic make-up of the Jews who settled Suriname may be debated, it is certain they were not a homogenous group. 2.2

Jewish Colonization: 1664 -1832

In 1664 around two hundred Sephardic Jews arrived from Cayenne, which was captured by the French from the Dutch. The leader of the first Jewish colonization efforts in the Americas was David Cohen Nassy (1612-1685), a Converso, who bore the dual aliases of Joseph Nuñez de Fonseca and Christovão de Tavora (Frankel, 2007). Nassy lived in Dutch Brazil and later became a “patroon” (professional colonizer), a position created by the Dutch West India Company in


1629 to encourage colonization in the New World. The patroons were the administrative and judicial leaders of these colonies. Nassy set out to establish settlements for fellow Sephardim, many of whom, like himself, had been New Christians before openly returning to the Jewish faith in their lands of refuge. The forced apostasies of Iberian Jews to Christianity (in Spain in 1391 and in Portugal in 1497) gave rise to the phenomenon of crypto-Judaism, whereby professing Catholics of Jewish ancestry continued to identify as Jews or to secretly practice Judaism. In the beginning David’s community was called “Congregation of Cayenne”. In 1665 the Jews got important privileges from the English colonial government: free expression of religion and permission to build a synagogue, freedom of ownership, the right to have their own judicial court and educational system, and the right to have an own militia. In the same year the Jewish Nation achieved a piece of land close to the Cassipora Creek to build a synagogue and to layout a cemetery. Shortly afterwards, the community moved to a hill overlooking the River. The Dutch who came into power after the English maintained these privileges. The Jews were occupied with agriculture, especially sugarcane farming. Other products they traded were coffee, cacao and timber. One of the main reasons they chose Jodensavanne as location for a new Jewish settlement was the way it was situated on a hill. In 1685 a second synagogue, named 'Beraha Ve Shalom' (Blessing and Peace), was inaugurated. It was made of imported European brick. Jodensavanne Jews were granted the opportunity to live their lives as an autonomous religio-cultural enclave. In Jodensavanne Jews approximated the diasporic dream of self-jurisdiction in a “kingdom” of their own, one of the only examples before the founding of the modern State of Israel, where Diaspora Jews achieved political autonomy. Jodensavanne was a village of contemporaneously unparalleled Jewish autonomy (Ben-Ur, 2003). In 1683, when the first Governor of Suriname boated up the Suriname-river Jodensavanne was prosperous. Van Sommelsdijck found twenty-five houses and a fortress in Paramaribo, one hundred houses in Thorarica (at that time still the capital of Suriname) and in Jodensavanne, sixty houses. In 1684 Jodensavanne counted 105 Jewish men, 58 Jewish females and 69 children, with 543 male slaves and 429 female slaves. A few “Amerindians” – some also kept in slavery, most however free people – also lived at Jodensavanne. In that year, Jews were a quarter of the European population of Suriname. At a later stage also a small number of German (Ashkenazic) Jews seemed to have lived at Jodensavanne. They came there by marriage. In 1694 the number of Jews living at Jodensavanne had risen to 570. At that time they owned 40, mainly, sugar plantations on which 9,000 slaves labored. In 1730 Suriname had around 400 plantations, of which 115 were in Jewish possession. The community prospered for a century, a period that made the Surinamese colony one of the richest in the Americas. During the days of fortune the population of Jodensavanne in part financed the synagogue from The Congregation Shearith Israel in Manhattan, New York (United States of America). In 1674 they shipped 8,000 pounds of sugar, destined to serve as the dowry for the daughters of a certain J. Brandon in Amsterdam. The wealth and knowledge of the Surinamese Jews made them cornerstones of society.


The Jewish nation in Suriname had its own defense division or civil militia which was led by a Civil Captain. While in the whole world in the 18th century members of the Jewish communities where forbidden to bear arms, in Jodensavanne existed a Jewish army and civil guard, which defended the people against revolting former slave bands that regularly attacked Jewish owned plantations. All male adult colonists were expected to participate. Most divisions in the country were ineffective. Of all militia divisions in the country the Jewish militia functioned best. This was related to the fact that they had the intensions to stay and their commitment to the Jewish nation, which they had to defend. After slaves had killed Immanuel Machado in 1690, Governor Scharphuysen left the revenge to the Jewish militia. David Cohen Nassy (n.b. not the founding father) had led more than 30 expeditions as civil militia captain against the Maroons during the 18th century (Budding, 1995; Price, 1983). The raid by the infamous French buccaneer Cassard in 1712 was devastating to all plantation owners, so as well to the prosperous Jews who had to pay the greater part of it. Enormous quantities of sugar, hard cash, entire sugar mills and many slaves formed the pirate’s loot. Also the bankruptcy of the bank house Deutz in Amsterdam in 1773 left plantation owners completely ruined. The second half of the 18th century brought more trouble: anti-Semitism, slave revolts, loans that were sky-high, a gamble with exchange letters and the substitution of cane sugar by beet sugar during the days of Napoleon I. For the Jewish colonists who mainly owned properties in the old coastal plain, close to the dense forests, two important issues accelerated their migration to Paramaribo: the depletion of the agricultural soils and their unsafe situation caused by Maroon attacks. The brutal slavery system inevitably led to the rise of the Maroons, communities of runaway slaves living high upriver in the dense jungle. They had their own militia that raided the estates. Until 1760, the Jewish community was at war with them; a merciless guerrilla war with attacks and counter attacks that no party could win (Dikland, 2000). The construction of two defense bridle paths in 1749, Oranjepad (26 km from the military Post Rama at the Suriname River, South from Cassiporacreek, to the Saramacca River) and in 1776, Cordonpad (see 5.1.2), could not stop the “exodus” of many Jews to Paramaribo (De Bruijne, 1976). By 1787 meetings of the Mahamad were no longer held at Jodensavanne but in Paramaribo. Already in 1788, only 26% of the Sephardim lived outside Paramaribo (Cohen, 1982), while in 1817 this was dropped to 18%. At the beginning of the 19th century, exactly on April 2, 1825, the privileges of the Jewish Nation came to an end by the “Order of the Crown” no. 149. The Jews in the colonies were accorded the same rights as the other inhabitants, and “all privileges, concessions and exceptions of whatever nature” were abolished (Cohen, 1982). At that time only fifteen poor families were living at Jodensavanne. In 1827 there were only eight families. Most of them earned their money by trading with the military occupation of the Cordon Path. Only on the Jewish high holy days did a lot of people visit Jodensavanne. In 1832 a big fire burned down almost all the houses. They were never rebuilt. The village fell into oblivion and nature took its course.


Figure 14 - Jodensavanne around 1800 by Hottinger (Archive JSF) 2.3

The great negligence: 1832 – 1971

This 140-year period is symbolized by great negligence though there were some flashes of attention for the area. In the beginning of the nineteenth century renovations of parts of the building stock have taken place. Since the great fire of 1832 until the 1970s, several efforts were made to prevent further deterioration of the once so jubilated settlement. The village was in 1833 home only to synagogue officials, the “trusted” slaves of wealthy Jews living in Paramaribo and abroad, and some elderly people, too much connected to the ground of their forefathers to abandon it. In 1838 a campaign was launched to resuscitate the decaying Jodensavanne. Referring to Jodensavanne as the “jewel of the colony”, the Hozer Holim brotherhood, a Surinamese Jewish organization committed to alleviating the suffering of the poor, proposed to reconstruct buildings and re-inhabit the village, without result. The last European Jewish and African-origin inhabitants abandoned Jodensavanne in the 1850s. The Jews only returned periodically to memorialize their vanished community and nostalgically bury their dead (Ben-Ur, 2003). In 1860 and 1873, when Voorduin and Zimmermann visited Jodensavanne, the synagogue was still in a reasonable condition. But, some years later, in 1906, when rabbi Hilfman visited the area, it was already a ruin. Thanks to his efforts Jodensavanne was cleaned up for the first time. There is an assumption that the rapid destruction was due to re-use of building materials of the synagogue. This also happened later, during WWII, when detainees of the internment camp were ordered to collect bricks for the construction of their encampment (Besier, 1994; v.d. Brand, 2006).


During 1943-46 these war internees carried out a cleanup and research program at Jodensavanne. They made an inventory of the Jodensavanne Cemetery, and Sprey, one of the internees, produced an accurate map. They tried to decipher as many stones as possible, but failed in most cases, as their knowledge of Portuguese was limited and of Hebrew non-existent. Of the 436 graves, only 59 were partially deciphered. Oudschans Dentz (1948) published a partial inventory, including Latin-scripted epitaphs and a scaled plan. In 1967 another clean up was carried out by personnel of the TRIS, the Surinamese army. 2.4

Renaissance: 1971 -1998

After several initiatives to clean up the sites during the 20th century, the founding of the JSF took place on October 11, 1971, which was a result of an initiative of Mr. W. J. J. Koole in 1968, who formed a committee to preserve the unique historic place for the future. Through a Dutch grant in 1972, the firm Woudenberg did a thorough preservation of the remnants of the synagogue. Figure 15 - Aerial photo of Jodensavanne in the 1970’s (Archive Teunissen)


Some actions had been taken to maintain the sites regularly and to develop visitor facilities. Two historic houses from Paramaribo were reconstructed to function as small museum and restaurant, and some additional facilities for visitors were set up. The Archeological Service of Suriname studied the Jodensavanne cemetery from 1981 to 1983, but the results were not fruitful (Ben-Ur, 2004). Mitrasing (1983) concluded: “The work at Jodensavanne yielded the most returns in connection with the setting up of the Service and the education and training of an archaeological crew”. Excavations of skeletal material at Jodensavanne by Khudabux (1983) demonstrated a very poor state of preservation due to the acidity of the soil. In 1982 Mr. Reteig, chairman of the JSF, developed an ambitious development plan for the area, including bungalow park, theme park, recreation facilities and yacht waterfront. There was insufficient interest for this “development”, for, as Metz (1998) mentioned, focus was not on conservation of the cultural heritage but on theme park recreation. Until 1986, the JSF kept the site in a good condition and easily accessible. Unfortunately during the civil war in 1986-1992, access to Jodensavanne became limited; the monuments were once again overgrown and the facilities were demolished. 2.5

Revival: 1998 – present

Guido Robles, the visionary and devoted first president of the revived JSF, joined by some other determined individuals and ngo’s, made a fresh start in recovering the foundation in 1998. The revitalization was supported greatly by Rachel Frankel, the New York-based architect and independent scholar, who had visited the unique monuments some years before. The Foundation has undertaken many projects and directed several expeditions with the objectives to protect and promote the unique heritage of Jodensavanne and Cassipora. Since this revival, the Jodensavanne sites have been maintained regularly and weed overgrowth was consequently prevented or removed. The JSF is also actively promoting the complete Jewish heritage history in Suriname. A specific personality was added to the board (M. Visser, 1998, 1999) to coordinate public relation activities. Subsequently, documentation is sent to tourism businesses and tourism fairs, while the foundation even participated itself in a national trade fair. A website was developed and in the photo-gallery a sense is given of the completed activities. A visitor centre has been opened in Paramaribo, in collaboration with the Jewish Community of Suriname, were a small collection of archaeological finds is displayed. By order of the SGES, Daniel Metz (1998) created a development proposal for the Monumental Area. The plan involved several stakeholders (public and private) but did not involve local community participation. A new management authority was proposed, while Metz advised to integrate the properties of Post Gelderland, Cordon Path and the “Pine Plantation” (former internment camp) in the management area. Although this plan was not executed as such, some aspects have contributed highly to policy development of the JSF. Thanks to the efforts of Rachel Frankel, in a later stage joined by Dr. Aviva Ben-Ur, important historical interdisciplinary research has been executed. Synagogue remains, monuments and epitaphs of Cassipora and Jodensavanne have been thoroughly documented, analyzed and transcribed. These exceptional personalities have


undertaken six expeditions between 1997 and 2002, coordinated by the JSF and assisted by many volunteers, to unravel unique aspects of Suriname’s cultural heritage. The Sephardic and Ashkenazi cemeteries in the capital city were also included in these expeditions. In their forthcoming volume, Remnant Stones: the Jewish Cemeteries and Synagogue of Suriname (Hebrew Union College Press, 824p) Dr. Ben-Ur and Rachel Frankel will present a comprehensive description of these expeditions, in an interdisciplinary approach. It is the first documentation of Suriname’s oldest surviving Jewish burial grounds and synagogue. Frankel also developed an overall site preservation plan in 1998 that eventually would include professional site preservation and maintenance scheme as well as attractive infrastructure for visitors. Based on the plan, Pigot (1998) created a finance proposal by order of the JSF board for the Rehabilitation of Historic Monuments of Jodensavanne. The project was budgeted $ 103,000 and should achieve the following goals:

o Enhance the attractiveness for domestic and international visitors; o Develop a role as sustainable income generator for surrounding communities; o Develop as international cultural heritage site representing New World Jews,

entangled with African and Dutch cultural elements; o Contribute to the awareness and promotion of cultural heritage nationally.

The JSF was able to raise funds and since 1998 several goals have been reached, such as:

o Jodensavanne was placed on the tentative list of UNESCO World Heritage; o The ruins of the buildings of the 1970s were removed; o With support of the Henk Vos Foundation, the Embassy of the USA and Her

Majesty’s Embassy of the Netherlands and Hotel Torarica, several actions could be taken, such as: - The construction of a new pier on the river to moor small boats (mostly

tourists) has been implemented, together with the construction of a firm concrete stair to climb “the hill”;

- The establishment of a small and temporary information centre; - The installation of a chemical toilet, which was recently replaced by larger

sanitary units (sponsored by ALCOA Foundation); o In 2001 the Jewish Heritage Program of the World Monuments Fund (WMF)

granted some funds for a signage and visitor pamphlets project, providing visitors a self-guided tour (Fig. 16 );

o The Jodensavanne Archeological Park, an open air museum, was the objective of the JSF in 2002. Funding was requested to carry out this project that focused on uncovering, landscaping and interpreting the old village area, including visitor facilities, such as trails, benches and signage.

o The JSF developed a multi-year plan in 2006, focusing on preservation, education, research and management. In a first phase the jetty and entrance stairs were repaired;

o The upgrading project that followed was funded by the ALCOA Foundation and aimed at reconditioning of the synagogue floorboards and the visitor center, which was rebuilt to a manager’s facility;


Figure 16 - Signage board at the Jewish Cemetery (Teunissen)

Jodensavanne was added to the year 2000 list of 100 most endangered monuments of the World Monument Fund. The prestigious listing accentuated the historical value and international recognition of the site, and provided a strong vehicle of public advocacy for these historical sites. The site was placed on the list, based on the following risk factors:

o vegetation damage o micro-organism attack o possibility of looting and vandalism o inadequate maintenance and general neglect

3

Description of Property

The Jewish burial grounds of Jodensavanne and Cassipora are in many ways ideal for the study of colonial Sephardic cemeteries since they have by large evaded both the natural and man-made destruction. The nearly pristine condition of these sites stands in striking contrast to the Sephardic cemeteries of New York, Curacao and Europe, were pollution, desecration, extreme weather fluctuation, world wars, and/or relocation stimulated by urban expansion, have taken their toll. Their remote location, mild environmental conditions, and the absence of destructive human populations have helped to preserve almost all of the surviving pictorial and written engravings of these equatorial Jewish burial sites, and there is little evidence that any of the tombstones have been removed or relocated. Yet, largely due to physical isolation, both monuments have suffered scholarly neglect (Ben-Ur, 2003). The remains of the town plan and the synagogue, and the cemeteries are testaments of the longevity and wealth of the settlement. Almost 700 European-fabricated marble and blue stone gravestones decorate the cemeteries of Cassipora and Jodensavanne.


All but two of these remaining gravestones are rectilinear slabs of stone roughly two meters long by one meter wide, laid horizontally (Frankel, 2007). 3.1

Cassipora Cemetery

The oldest known and least accessible Jewish cemetery in Suriname lies hidden in the savannah forest, situated a little more than two kilometer south of Jodensavanne (App. XII), close to the bank of the Cassipora Creek (South) and the Suriname River (West) with coordinates N 05˚ 24'42'' and W54˚ 58' 41'' covering about 6000M2. About 216 stone markers are all that remains, which does not mean that these were the only persons laid to rest. Burial registers confirm that there were many more burials at Cassipora and Jodensavanne than there are known tombstones. Dr. Ben-Ur (2003) has estimated over 400 burials at the Cassipora cemetery. Figure 17 - Two “Ohalim” prismatic gravestones of the Cassipora Cemetery (Sijlbing) The oldest tombstone dates back as far as 1666, with the inscriptions: Grave of Abraham Chyllon d Fonseca Meza, clever in life died on the 22nd of Tishrei the year 5427. May his soul delight in glory, Amen. The newest is from 1873. The inscriptions are in Hebrew, Portuguese, Spanish, Aramaic and Dutch. With the exception of the two ‘ohalim’ (prism-shaped gravestones), all the markers are horizontally laid slabs of various types of limestone and marble (Fig. 17). The prismatic stones date to Talmudic times, and have been traditionally reserved for rabbis and other communal leaders. The decedents buried underneath ohalim at Cassipora, david de Meza and Abigail de Meza, were likely important figures in the community. All other tombstones are rectangular (Ben-Ur, 2004).


The first synagogue in Suriname was located in the vicinity. The building is believed to have been a modest wooden structure. Any evidence would have disappeared by now, taken back in the arms of the jungle. The first is thought to have been at Suriname’s former capital Thorarica. The Cassipora synagogue was consecrated in 1671 by the “Joodse Burgerwacht Compagnie”. During several decades at the end of the 17th century the communities of Cassipora and Jodensavanne existed simultaneously, and their cemeteries were maintained as active burial sites. In the late 18th century the Cassipora-residents moved to the prospering village of Jodensavanne. Mr. and Mrs. Strelick, and Dr. De Bye made an assessment of the Cassipora cemetery in 1995 and produced a first map of the monument (Fig. 18). This map greatly contributed to the understanding of the site but it was neither complete nor precise. In the 1999 survey under guidance of Rachel Frankel, a full documentation including photographic records and epitaph transcriptions was executed. A full layout was produced by Dikland in 2002 (App.VI). Funerary art of Cassipora and Jodensavanne do not always show images of a specifically Jewish nature, identifiable solely as Hebraic. Designs on the markers often depict a tree being chopped down by the angel of death, or the hand of God. This symbolizes a life taken before its time. Significantly present are: circumcision scenes and implements, priestly benediction hands, Levitical ewers and basins, grape clusters and shew bread tables. In the Cassipora cemetery 63 percent bears Jewish symbols, while for the Jodensavanne cemetery it is 29 percent (Frankel, 2000; BenUr, 2003). Figure 18 - Cassipora Cemetery mapped in 1995 by Strelick and De Bye


The tombstones reveal many historical features and thus serve as open-air archive. The Cassipora and Jodensavanne cemeteries pay considerable pictorial homage to their women. This finding of Dr. Ben-Ur (2004) is in consonance with their unusual public role in synagogue and professional life. Analysis of epitaphs, synagogue architecture, and communal archives suggest that women worshipped at the Beraha VeShalom synagogue in separate services parallel to those of men, with their own female cantors and ritual honors, and that some enjoyed honored positions as midwives. Most pictorially engraved tombstones in Suriname’s jungle were produced through the first half of the eighteenth century, coinciding with 1650 – 1750, when the most elaborate Sephardic monuments were designed. Since artists generally did not sign their carvings, it is impossible to definitively ascertain the provenance of most of this art. However, the majority of tombstones likely originated in Amsterdam, whose Sephardic community boasted accomplished calligraphers and engravers (Ben-Ur, 2003). In any event, all of the tombstones are of European origin and were incised before shipment to the new world. 3.2 Jodensavanne beth-ahaim

The Jodensavanne beth-ahaim, Jodensavanne Cemetery, House of Life, as a Jewish cemetery is called in Hebrew was documented in 1999 by a team of volunteers organized by Rachel Frankel. The cemetery counts 462 tombstones and has a surface of about 6600 M2. Most of the tombstones are oriented along an east-west axis. A minority, concentrated in the eastern part of the cemetery, lie in a north-south orientation (Fig. 8). Figure 19 - Jodensavanne Cemetery (Sijlbing)


The cemetery has been used simultaneously with the one at Cassipora. The oldest graves are from the second half of the 17th century (1683), while the newest grave is from 1873. Many names that are on the markers are still well-known in Surinamese society. Often family members are buried in proximity to one another. For example, the De La Parra-family occupies an entire plot. The texts on the stones are in Hebrew, Portuguese, Spanish and Dutch. The Hebrew texts are often quotations from the bible that relate to the name of the deceased. On almost every stone the letters “S” or “SA” are engraved. This is short for the Portuguese word “sepultura”, which means tombstone. The letters “SAGDG” are abbreviation for “Sua Alma Goze Da Gloria”: “May his soul delight in glory”. Not all graves have a tombstone. In old cemeteries there are usually far more burials than actual stones, some of which may have disappeared. Dr. Ben-Ur (2003) estimated 900 burials, but that half couldn’t afford a stone and had wooden grave markers that wasted away during the past centuries. Symbols, iconography or Funerary Art on the epitaphs in Jodensavanne as well as in Cassipora are among the finest in the world (Fig. 20). A symbol that re-appears is a tree being felled by the Angel of Death, or the Hand of God. Mostly this refers to a life that ended too soon. Two hands with fingers spread denote a Cohen (descendent of a temple priest). A pitcher from which water is being poured indicates that a Levi is buried there (the person who washed the hands of the Cohen in ancient times). Poetic verses are found at roughly 10% of the Jodensavanne and Cassipora epitaphs. Hebrew poetry in Suriname’s jungle epigrams ranges from the simple to the imaginative and bravely experimental. Nearly every Hebrew poem is characterized by mostly simple end rhymes, and some cleverly weave the decedent’s name into the rhyme scheme (Ben-Ur, 2003). Figure 20 - A tree felled by the Hand of God at Jodensavanne Cemetery (Sijlbing)


The marble and bluestone stones were imported from Italy and Amsterdam. 54% of the Cassipora and 44.5% Jodensavanne inscriptions are in both Portuguese and Hebrew. Spanish was less used as only 1% of the epitaphs carry Spanish. Most epitaphs include both Hebrew and Christian dates. During the third expedition (1999), organized by Frankel and guided by Dr Ben-Ur and Dikland of KDV, the Jodensavanne beth-ahaim was re-documented profoundly with a team of volunteers (App. VII). They registered 462 graves, 27 more than Sprey during the 1940s did (Dikland, 2000, 2002). This team also transcribed the Hebrew epitaphs, which the 1940’s team was not able to do. 3.3

Beraha VeShalom Synagogue

The ruin of Beraha VeShalom, Blessing and Peace synagogue, at Jodensavanne represents the first synagogue of any architectural significance in the New World and is the main focal point of the Monumental Area. The synagogue consecrated 1685 and constructed a few meters away from its beth-ahaim has remained in use until 1865. Frankel and Ben-UR (2003) have researched the archival documents of the community seeking information on the architecture of the synagogue. They have investigated the most significant collection of documents available; those which are the records of the community of Jodensavanne now held in the Dutch State Archives. Some of these documents are available on microfilm and the team has translated and analyzed them. They have discovered some historical information on the formation, culture and architecture of the synagogue of Jodensavanne. Much remains unknown about this important New World synagogue. The architect or master builder remains unknown, but the synagogue in Amsterdam must have inspired him. Although the architectural style differs a great deal, the interior plans show a remarkable likeness. The bricks that have been used are originally from Europe. Which part of the ruin is original and which part has been reconstructed and is not authentic, is not yet clear (Frankel, 2000). Although the synagogue was the most important building of the Jewish community for more than one and a half centuries, the historic record is very incomplete. No plans, original specifications or interior sketches of the synagogue remain or are thus far known to exist. There is no information at all until 1791. From that time on, there are a number of short and vague descriptions by travelers visiting the synagogue, and a few watercolor paintings on which one can see the building far in the background (Fig. 21) The New World Jews of Jodensavanne sited their synagogue in accordance with Talmudic interpretation, placing the synagogue upon a hill and making it the tallest building in the town. Additionally, the synagogue was adjacent to a river; convenient for accessing naturally flowing water for the purification rituals. This happened in the midst of many threats to their safety, namely: raids and revolts from slaves, maroons living autonomously in their newly established villages in the interior, rival European powers, and indigenous Americans. They designed their town as if in a perfect world, in a place of peace and Messianic hope, with open roads and ample access from all four sides to the synagogue (Frankel, 2000).


Figure 21 - The Jodensavanne Synagogue and its cemetery viewed from Cordon Path The building was constructed in a Dutch Vernacular Style, with a steep pitched roof. At first glance, it seems strange that a Portuguese Sephardic synagogue was built in a Dutch vernacular style. But it was common practice that the Jewish community hired non-Jewish architects and craftsmen to design and build their public buildings (Dikland, 2000). Beraha VeShalom was two stories high (33 feet) and one could see the roof from the river, higher than every other building surrounding the synagogue. The building had two pointed gable-walls on the short sides. The ruin measures 94 feet along its east west axis and 43 feet across its north south width. A wooden fence, painted black, with four identical gates at each side surrounded the building. In an unprecedented and bold urban design, the synagogue and its broad open plaza were constructed at the center of an idealized geometrical town plan featuring a monumentally-scaled rectilinear village square, met by four cross streets with large houses built at each corner. Unlike synagogues preceding it in Europe, Beraha VeShalom had no separate auxiliary buildings buffering it. The synagogue was used for all functions that come with this kind of building: religious services, administration of justice, and instruction. The floor was covered with sand, just as in the subsequent houses of worship in Paramaribo. This could have been a reference to the journey of the Jews through the desert. It could be however, that it is a tradition that comes from the days that Jews had to practice their religion with the utmost secrecy and used sand on the floor to muffle their footsteps. Another explanation mentions the reduction of fire risks. The Hechal, the chest where the Scrolls of Law (the Torah) are kept, also known as the “ark”, was situated on the east side. It was of beautiful architecture, and ornamented with very well executed sculptures. The Tebah, the reader’s platform, was on the west side. Also on the west side, was an elevated gallery, from where the women partook in religious service. The congregation should be enabled to see both Hechal and Tebah, so the benches (for the men, on the ground floor) were placed in east west length, in a bifocal layout.


Four large wooden pillars resting on the second and fourth foundation corbels on both sides, from the eastern wall, carried the arched ceiling. Below the women’s section there would have been a room where the regents held their meetings and an archive (App. IX). Though many inhabitants had left Jodensavanne during the first half of the 18th century, people kept coming back during high-holy Sephardic days. The centenary of Beraha Ve Shalom was on October 12, 1785. Almost 1,600 people participated in the celebration of this event: 300 different dishes and a thousand Chinese lamps heightened the festive atmosphere. Documents from the years 1820s mention extensive repair jobs on the roof and new windows on the western façade, indicating that the synagogue was well maintained.

Figure 22 - Illustrative reconstruction of Beraha VeShalom by Dikland (KDV) in 1999

The Surinamese Architect, Dikland (2000) has prepared a reconstruction attempt based on the few and incomplete descriptions and paintings (Fig. 22). Detailed architectural plans, or detailed technical descriptions, except for a roof repair contract of 1823, were not available. The last time the synagogue was used was in 1865. In 1873 its roof collapsed and no subsequent repairs were made. Due to its isolated location, the site has long been neglected and has deteriorated. Furthermore, prior attempts to stabilize and preserve the remains have, to some extent, resulted in in-authentic reconstruction (Frankel, 2003).


3.4

The African (creole) Cemetery

This cemetery was the resting place for the free people of African descent, slave offspring living in the vicinity of Jodensavanne as result of a request from former slaves to have an own cemetery, which was honored by the Jewish council (Da Costa, 2004). The cemetery was first called “negro” graveyard, afterwards it was named “Creole” graveyard. During the past years the term “freeholder” cemetery was introduced, but according to the African-Surinamese Federation, “African” cemetery, should be used in order to characterize this monument (Wijngaarde p.c.). Although a number of graves are from the days before the abolition of slavery, it is certainly not a slave cemetery. Slaves were usually buried on the plantations and certainly not in such a prominent place, in the heart of the community. The people buried could be Jodensavanne’s non-Jews, of mixed Sephardic-African ancestry, or people who had settled along the Cordon Path or Suriname River, across Jodensavanne (App. VIII).

Figure 23 - Bruinhart grave markers at the African Cemetery (Archive JSF)

Most of the graves point East. The gravemarkers, some sculpturally and artistically exceptional, were made of hard wood bruinhart (Vouacapoa americana), with outstanding fungi and termite resistance qualities, thus allowing some of these markers to withstand more than a century of climate influences. However, this graveyard overall, with hand-crafted wooden and concrete grave markers is rapidly decaying. In particular, the epitaphs, save for those bearing metal plaques, are effaced or rotten (Fig. 23). Most slaves were shipped to Suriname from West Africa, via Curaçao. Jewish planters brought some here from the New World. Slavery was a central aspect of the plantation colony, were native indigenous people as well as Africans were forced to provide labor. Jews were no different than their European Gentile counterparts in their consumption of slave labor (Ben-Ur, 2003). The majority of the African people in Suriname – just as well as their offspring – believed in a Supreme Being, a spiritual world on earth, and a realm of ancestors.


They held the belief that after passing away they would be reincarnated in their country of origin. Death meant liberation, in a certain sense. The symbolism of the wooden grave markers – the heart (in Suriname sometimes placed upside-down) at the end of the vertical marker – can be explained through the African symbol, Sankofa, which means: go back to fetch it. The deeper meaning behind this is that there is wisdom in learning from the past in order to build for the future. And also: to understand why and how we came to be who we are today. The heart shape can also be an Akoma: a symbol of love, patience, tolerance, good will, loyalty and perseverance. On the Sephardic cemetery in Paramaribo the Sankofa as well as the Akoma can be found, in perfect harmony with the Hebrew engravings and the Star of David. Another explanation would be that a pointed shape on the marker would mean that a male lies buried there, whereas a rounded shape would be used for a woman’s grave. Two graves of the African cemetery were surrounded by wooden fences made of bruinhart wood with rounded bars (Fig. 24). An interesting grave made of red bricks is of the mulatto Abraham Garcia Wijngaarde, (1823-1915) who was the son of an enslaved woman and the Sephardic Jewish villager, Abraham Garcia. A.G. Wijngaarde was the founder of Carolina, the former sugar plantation Carolina’s Hoop and the principal ancestor of the Wijngaarde clan. Following an account of Ms. Rini Da Costa (2004), the African cemetery was “cleaned” during 1982 -1984, and fences and grave markers were partly destroyed by fire. There is a growing awareness of African Surinamese with regard to slavery and plantation heritage (e.g. I. Wijngaarde). The mental significance of heritage development is part of its social significance and the awareness of the value of slavery heritage is closely related to the mental restoration of black people and the improvement of a sense of identity. Slavery heritage, whether as a plantation site or as a museum, has an important role to play, not only with deconstruction of colonial notions of history, but also with the construction of cultural identity through exploration of and involvement in the reconstruction of untold histories (Sijlbing, 2005). Aspects related to multi-cultural heritage and contested heritage will obviously play a critical role in the evaluation of the monumental sites.

Figure 24 - Wooden fence at the African Cemetery (Da Costa)


3.5

The Jodensavanne Village

Samuel Cohen Nassy can be indicated as founder of Jodensavanne for several reasons: he donated a part of his land to the Jewish community to develop Jodensavanne; he was the first member of the Jewish nation to be appointed “Jurator” – and thus becoming the first Jewish notary in the western hemisphere. He was also the one responsible for the establishment of the village’s first school in 1677. When Samuel was appointed in 1684, the governor referred to hem as “not having found in the colony a more able, sensible and reasonable man (Cohen, 1982). The Jewish civil army - strong 84 men - under command of Samuel Nassy, successfully defended the colony, by beating the French squadron of buccaneer Du Casse at Fort Zeelandia in 1689 (Becker, 1997). In 1691 Governor Van Scharphuizen issued a title-deed or “warrande”, giving the Nation an additional 100 acres community land to (formally) establish Jodensavanne as a village. The planters lived on their own estates along the river, but Jodensavanne was the focal point of the Jewish community. Here they established their Synagogue, court, schools, and probably many other public services such as a market, blacksmith’s shops and carpentry shops. Many of the planters owned a house at the Savanna. The community also had its own physicians and orphanage. David Cohen Nassy gave the following description in the Essai Historique: "The village where one can find houses laid out on a regular grid, measures 450 ft to 300 ft, and is divided by four roads. The houses on the corners of the squares are large and comfortable, though of mediocre architecture, still reflecting the soberness of our ancestors. However, some are quite beautiful. The houses, with a rear view on the two valleys and the river, and each with a small vegetable garden on the hillside, provide a pleasant view to the eye, when approaching the village from the river. In the centre of this square one can find the Synagogue, built of brick in the year 1685; It has a length of 90 feet, a width of 40 and a height of 33 feet, and has four large wooden pillars supporting the elaborately decorated wooden vault covering the building. At one side one can find an upper floor with the women's seating, and on the opposite side, in the men's department, one can find a large cabinet made of cedar wood, containing the scrolls of Law. It is a very beautiful and elaborately carved piece, crafted by an unknown master in the early years of the colony. Further, the Church contains costly tapestries and candelabras of sorts, that must have cost a small fortune to those who have donated them........." 3.5.3 Village foundations remains The Monumental Area mainly consists of the remnants of the synagogue and 3 beautiful cemeteries, but buried under the jungle lie the remnants of the old Jewish village that once flourished there, yet to be surveyed and excavated. Becker (1997) and Dikland (2000) have done important basic research to unravel the former townscape. Becker has conducted research between 1998 and 2002 regarding the structure of the Jodensavanne Village and has produced some measurements and maps in partnership with Dikland (KDV). They identified eleven objects of the former village, including remains of the mortuary, De Meza residence and the ritual bath (App. XI).


3.5.4 Archeological remains It is possible that remains of an earlier and more modest synagogue of the first settlement established around 1671, lies buried in the jungle, close to the Cassipora Cemetery. There is also chance to encounter archeological remains along the shoreline of the Suriname River, between Jodensavanne and the Cassipora creek, as well as on the former Post Gelderland and along the Cordon Path, the military defense line. 3.6

Additional site objects

3.6.1 Medicinal well There are four natural springs, of which one is considered and historically referred to as the “medicinal well”, which has supplied people for centuries with a small, but constant amount of healing water. In the “Essai Historique” is stated: “Never, neither in winter, nor summer, not even during the hottest days, has anyone witnessed that the well has run dry, that the well diminished or increased”. Its wellness results were mentioned by early colonists and indigenous people living in the area. Nowadays people still visit Jodensavanne to fetch a bottle of miracle water. 3.6.2 The Wijngaarde graveyard The close relationship of the Wijngaarde family with Jodensavanne is also demonstrated by the small actual graveyard a short distance from the entrance road, also referred to as the “Wijngaarde graveyard” (e.g. basja Wijngaarde). This fourth cemetery, situated within the boundaries of the Jodensavanne monument site is small and seems a continuation of the African cemetery. It is located some 20m from the main road (see figure 12) and has actually five graves, all carrying the family name “Wijngaarde”. The most recent funeral was in the year 2004, of Ms Cleota Wijngaarde. However the fact that this cemetery is not considered of archeological or historic value, it also has its place in the cultural setting, as it represents local values in the first place, and in the second as it is situated within the borders of the monumental site which is entirely under consideration in this plan. The local people from Redi Doti, as well from Carolina have stressed the importance of the preservation of this operational cemetery. An explanation for the use of this cemetery is found in the fact that plantation people preferred to burry their deaths “at the other side” of the river. The forefather and founder of the plantation Carolina, Mr. Garcia Wijngaarde, was also laid to rest there. It is likely that all or most of the blacks interred at the Creole cemetery did not live at Jodensavanne, but across the river, in Carolina, Ayo and La Diligence. 4

Local Communities

Native American people, Indigenous or so-called Amer-Indians, have lived centuries in the savannah areas of Suriname. Several archival sources and maps of the 17th century pointed on settlements of Indigenous in the area. This paragraph mainly refers to communities that not only live near the Monumental Area, but are historically, culturally, socially and economically really attached to it. They are as such, important


(local) stakeholders, whose attitudes towards the cultural monuments is significant, in order to execute a sustainable preservation system. Another important aspect which should not be underestimated, deals with the growing indigenous awareness, related to historical land rights and land use. Mainly guided by VIDS, the Association of Indigenous Village Chiefs starting the early 1990s, land rights, collective rights and human rights are increasing issues in community meetings, especially under younger villagers. The agreement reached between the local communities and the JSF, conceptualized in an MOC is of great significance to the community, as well to JSF. It is viewed as a prime condition to preserve the historic monuments in a meaningful manner, while it creates adequate provisions for livelihood enhancement and income generation options for the community (App. III). Community participation occurs on several levels. Two village representatives on the JSF board guarantee on governance level a great deal of community responsibility for the monumental area, while through monthly evaluative meetings, the location manager and the village council exchange relevant information to enable efficient management. As denoted in the MOC, the JSF facilitates sustainable development options for the village by directing 10% of the annual visitor revenues to a special fund in order to (co-)finance local sustainable development projects. 4.1

Redi Doti Indigenous Community

Though Redi Doti is a recently established village (1930) that started with the construction of a Roman Catholic Church, its roots can be traced back to the 17th century. Teenstra (1835) reported about his visit in 1828 to the Carib village Condrie, with 50-60 villagers, under leadership of Papagaai, located between the Cassipora cemetery and Jodensavanne. They were most likely the forefathers of the Redi Doti people. The village elders also position their ancestry around Surnau creek, North from the Study Area, and the Cassipora village. The Indigenous community of Redi Doti is relatively small and comprises around 120 individuals. Since the civil strive of the 1980s, many villagers have left and settled in the capital or near to Paramaribo. Redi Doti has a mixed Carib and Arowak background, mostly due to intermarriage. Redi Doti and Pierrekondre have always treated the monuments with great respect and at all times showed willingness to support their management (Fig. 25).


Figure 25 - Outline of the Redi Doti Village (Janki, 2006) 4.1.1 Socio-economic backgrounds Until the 1950s, subsistence based living patterns were traditionally used. Some trading of bush meat and fish with people boating on the Suriname River happened occasionally. When LBB started its enormous forestry program in the areas of Blakawatra, Sarwa and Mapane, Redi Doti became a “transit” village. Almost all young men were employed by the LBB. They worked in several departments, such as forest clearing, road maintenance, tree nursery, reforestation and nature recreation. The civil war (1986-1992), a period in which LBB withdrew from the area, had a great impact on the lives of the local people of Redi Doti and Pierrekondre. The village was completely isolated, the villagers had to abandon their homes which were plundered and destroyed. Village life was re-established after 1992 and slowly some people returned to rebuild the settlement, but nonetheless many preferred to stay in Paramaribo. Redi Doti has a Roman Catholic elementary school that started shortly after the establishment of the church. It is now named after its former headmaster, Johan Chelius, who was the owner of the property adjacent to Jodensavanne. Children from neighboring villages Pierrekondre and Cassipora also attend this school. For secondary education youngsters have to travel 25 km to Paranam. Considerable loss of Indigenous knowledge has been identified in the communities. The reason for cultural loss could be because of the acculturation processes. Acculturation is the process of rapid diffusion of cultural items either by choice of the receiving society or by force from a more dominant society, like urban people (Janki, 2006).


4.1.2 Land use and resource use LBB started its forestry program during the 1950s-1960s and large areas with Pinus plantations were established which are abandoned now. Some timber entrepreneurs have obtained large forest concessions. Redi Doti was also awarded with some 9.000 ha community forest (HKV). A large portion of the Study Area is situated within this community forest (App X). The communities of Redi Doti and Pierrekondre use these areas for hunting, farming and gathering of forest products. Selective logging and hunting takes place in all forest types and agriculture is only possible by forest conversion (slash and burn), but cassava, pineapple and cashew are also being planted on dry white sand savannas, usually on burned scrub savannas. Villagers can extract timber and other products for subsistence use. The village chief had contracts with other timber exploiters like “MUSA” (an Indonesian timber company) and “Nooitgedacht” (a local timber company) that employs villagers for extraction of timber from the forests (Janki, 2006). Mainly pineapple farming has developed quite well during the past years and the farmers are waiting for the new Carolina bridge to plant larger areas (Fig. 26). They have formed a cooperative to market the fruits, but due to transportation problems the system has not functioned effectively. The Study Area coincides to a large extent with the “Carolina Landscape” that was awarded the highest priority in the scope of a study concerning “the perspective of forest-based livelihoods of interior communities” conducted by Tropenbos International (TBI) in 2006, using the “Sustainable Livelihood Approach”. An important conclusion was: “Due to prior destruction of natural primary forests and the erosion of Indigenous cultures during the interior war, much of the traditional or indigenous knowledge about the use of NTFPs and culture is lost. A large area of primary forest had been depleted already. The surrounding forest consists mainly of secondary forest areas. If no efforts are made to reduce future degradation and conserve this biological and cultural diversity, a possible source of new medicines for human diseases, food crops and Indigenous management systems will disappear. The commercial, aesthetic and the ecological value of the entire area will rapidly decline” (Janki, 2006). Figure 26 - Local Community pineapple farm


4.1.3 The Chelius property Headmaster Johan Chelius came to Redi Doti as a teacher and became familiar in the village. He lived adjacent (less than 50m) to the Jodensavanne site with his family, where he also ran a small business (see App. XII). For years, Mr. Chelius was the central person and guide if occasionally visitors would visit the monuments. The property was formally issued to his wife by the government in the 1949, after the concentration camp was dismantled. After his decease, and the civil war, the house and the store fell into disrepair. The Chelius siblings, the current owners, still visit the location occasionally. They expressed the willingness to cooperate, in order to preserve and manage the monumental site. 4.2

Pierrekondre Indigenous Community

Only recently, in 2007, Pierrekondre was administratively divided from Redi Doti. The village chief of Redi Doti was until last year also responsible for Pierrekondre, but due to persistent tensions between both villages (they lie approximately 3 km from each other), a separate council and village chief for Pierrekondre were installed. The village is much smaller than Redi Doti and counts 10 households. Its name Pierrekondre is derived from Pierre Joeroeja, who founded the village. The same land use and socio-economic backgrounds of Redi Doti are suitable for Pierrekondre. 4.3

Afro-Surinamese settlements Carolina & Ayo

Carolina and Ayo (see figure 6) were at the time of Jodensavanne’s glorious period sugar estates with very different backgrounds. Carolina is the actual name of the former sugar plantation “Carolina’s Hope”, the left bank part of the plantation Surimombo, which was at that time owned by a Calvinist preacher Basseliers, who lived in Thorarica and also owned Palmeneribo. These plantations became famous in historical accounts, due to visits of a famous Dutch artist Dirk Valkenburg, who visited the plantations and made the most beautiful paintings. Carolina (400 acres) was bought by Abraham Garcia Wijngaarde, who is buried in the African cemetery of Jodensavanne. The owners, all descendents of Wijngaarde are very proud of their small village and heritage. They feel very attached to Jodensavanne. After the civil war, villagers started to rebuild their settlement, which was completely destroyed. Many see good opportunities to develop tourism and recreation businesses in partnership with other plantations, Jodensavanne and Indigenous villages. Ayo is also an old plantation known from the English period. For years the owner was D’Avilar, but around 1730s sources notice Upper Ayo as timber plantation of De Barrios and Lower Ayo, the sugar plantation of D’Avilar. The plantation was not any longer in production around the abolition, but probably former slaves of surrounding areas settle there. Names from several adjacent plantations include Belliot from Berlijn, Druiventak from Jodensavanne, and Westfa from La Diligence. There is a steady development of the waterfront taking place. Villagers are aware about the uniqueness of the monuments opposite their settlement and willing to cooperate in order to protect and develop Jodensavanne. During the hearings with the Ayo and Carolina people, their relationships with “the other side”, Jodensavanne, was clearly expressed, and possibilities to be involved with future developments were accentuated. Jodensavanne is still an important scene for


ancestral afro-religious rituals which take place in the vicinity of the Creole cemetery, mostly by descendants of black residents from the nearby plantations such as Carolina, Ayo, L’Esperance and La Diligence. 5

Adjacent sites of importance

5.1

Historical sites

The Monumental Area is surrounded by several sites, landmarks and attractions that give additional meaning and value to the study area. Some have historic heritage value, while others contribute to natural, recreational and spiritual significance. 5.1.1 Post Gelderland and Cordon Path In 1774 Governor Nepveu ordered that the so-called “Cordon Path for Military Defense” be constructed on the eastern side of the Suriname River. It was thought that the path would protect the plantations in the eastern part of Suriname against attacks of rebellious Maroons. At the same time, the Cordon Path would discourage slaves to run away. In 1778 this defense work was completed: a cart track of eight meters wide and 94 kilometers long. On both sides of the path there were gutters with a depth of 1.20 meters. Starting at the military Post Gelderland near Jodensavanne, the path lead to Post Vredenburgh at the Oranje Creek, near the coast. Every five kilometers a watch post was built. More than 1,100 soldiers populated this route at the time. However, the Cordon Path never functioned as the colonial government intended. The last residents of Jodensavanne earned most of their living by carrying on trade with the soldiers stationed at Post Gelderland. Post Gelderland functioned as supply post. To date the track is largely overgrown by vegetation; only some stretches can still be traced back. A stretch of around 300m across the road entrance of the Jodensavanne site is still observable and accessible. Figure 27 - The Jodensavanne Concentration Camp in 1946 (J. Verkuyl)


5.1.2 The Jodensavanne Concentration Camp During World War II, Jodensavanne was used as an internment camp for a group of alleged Dutch Nazi sympathizers (National Socialist Movement NSB) brought over from Indonesia. They were interned for five years. The camp was located some 500m south from the synagogue (Fig 27). During their internment the detainees had to clear the cemeteries of Cassipora and Jodensavanne of overgrowth and they also documented Jodensavanne Cemetery. Many bricks of the synagogue were used to build their quarters. Some years after the camps were demolished in the 1950s, LBB planted 4 ha of pine trees (Pinus caribaea) as part of their reforestation project. 5.2

Villages

5.2.1 Cassipora and Powaka Indigenous Villages These two Arowak villages within the Study Area have expressed to understand the impacts regarding developments in Jodensavanne. Cassipora is a very old village -1625 - around 20 km East from Redi Doti (see figure 6). These Indigenous were probably the first who had contact with the Jewish colonists. Cassipoeri is an Arowak word, meaning creek with many fishes (Janki, 2006). Due to persisting transport problems and other related social and economic circumstances, many villagers did not return to the village after the civil unrests. The village counts actually around 70 members. Powaka is a much larger Arowak village (600 inhabitants) situated along the access road to the Monumental Area, around 15 minutes drive prior to Carolina (see figure 3). Because of the easy accessibility, this village has progressed very well during the last decennia and has a good infrastructure. The villagers are in a good relationship with Redi Doti and Pierrekondre and they could have a good contribution to the human capital of the Study Area, related to management and tourist facilities in the region. There are already some tourist attractions and facilities in Powaka and the villagers are organized in community based organizations to enhance the sustainable development of their village. 5.2.2 The Copie Nature Reserve and the Copie village The Copie Nature Reserve, which is located in the north-eastern part of the Study Area, was established in 1986 and includes archaeological and historical traces from pre-Columbian and colonial times. It is around 28.000 ha and a category IV, IUCN protected area. The natural setting of the Copie Nature Reserve is very attractive and eco-tourism opportunities abound. It harbors endangered species such as the Gaint otter (Pteronura brasiliensis) and the Spectacled cayman (Caiman crocodiles). The Cordon Path leads and cuts right through this protected area to reach the Copie village (see figure 9). The Copie village, situated at the Cassewinica creek is almost deserted, except for a few elderly community members who fish and hunt, and maintain the few camps. During the civil war the village was completely isolated due to fighting on the Commewijne River, of which the Cassewinica is a branch. The founding family is named Sabajo. They are descendents of marooned slaves and indigenous people. Copie has an excellent location with regard to hiking and tracking tours on the Cordon Path starting at Jodensavanne. The Cassewinica is historically also an area were


Jewish planters have settled. In the cemeteries there are several tombstones referring to this creek (Ben-Ur, 2004). 5.2.3 Klaaskreek Saamaka Village The Klaaskreek village (see figure 3) is a transmigration settlement of Saamaka Maroons, who were forced to leave their ancestral lands when the Brokopondo lake was created after the construction of the hydro dam, some kilometers upstream of Jodensavanne. There are clear links between the Saamaka and Matawai Maroons, and the Jewish colonization around Jodensavanne. Many clans (lo) have names referring to the area or Sephardic names such as Matjau (from Machado), Nasi (from Nassy), Kadosu (from Cardoso), Biitu (from Brito), and Dombi (Dutch, from “dominee” Baseliers). The strongest link is evidently found in the language of the Saamaka which is very much influenced by Portuguese (Smith, 2006). The Nasis, one of the original and influential clans of the Saamaka Maroons dominantly inhabit the Middle River portion of the Suriname River. Their origins are mainly from Jewish plantations near Jodensavanna where they were slaves of the Nassy’s, the colony’s most prominent Jewish family. Nasi-clan oral tradition informs, that the plantations the first slaves fled from were at the Cassipora Creek (Price, 1983). The savanna behind Ayo - just across the river from Jodensavanna - was the battleground between bands of marooned slaves and Jewish civil militia. Early Nasi raids are suggested in these areas. A Jewish mixed civil and military expedition spent six weeks following these maroon raiders and returned home with 47 prisoners and 6 hands of dead maroons (Price, 1983). An interesting account refers to the revolt of 1690 in a plantation at the Cassiwinica Creek belonging to a Jew named Immanuel Machado. For the Matjaus this raid was their first collective act, and act of terrible violence that would bind them forever together. Machado was killed by the slaves. They fled the plantation and lived for some time at the Matjau creek, upstream of Ayo (Nassy, 1788; Price, 1983). Another account mentions Kumako, an important village of the runaway Saamaka Maroons, where several Lo’s joined each other. The village was on a hill between Pikin Saramacca River and the Suriname River. According to preserved tribal memories, in this battle the settlement was destroyed by David Cohen Nassy, the aging but indomitable leader of the Jewish militia (Price, 1983). An archeological project is currently implemented to research this former Maroon village of Kumako (Kofi Agorsah, p.c.). There is a growing tourist development observed in the village of Klaaskreek, were local entrepreneurs and community leaders are creating riverside facilities and attractions and guides are active in interpreting the unique and traditional assets of the village and its people. 5.2.4 Other Afro-Surinamese settlements However almost all plantations in the vicinity of Jodensavanne were abandoned during the past centuries for different reasons, there is a noticeable re-interest from descendents from these plantations to return to their historical grounds. In several stakeholder meetings during the preparations of this plan with plantation boards, owners, community and family members, thoughts demonstrating respect and


a growing awareness and willingness with regards to the historic monuments, were expressed. Not only Carolina and Ayo plantation owners and community members showed their interest, but also natives from Toevlucht, Manahaim, Estherslust were positive about economic opportunities related to Jodensavanne. Estherslust is a plantation owned by the family of Clarence Seedorf, the celebrated international football player, and is accessible by a (actually overgrown) forest road that leads to the former reforestation area of LBB. Recently tourist facilities have been set up at this plantation. The same situation regards Manahaim, the plantation neighboring Palmeneribo, were the owner is energetically developing the waterfront (see figure 7). 5.3

Tourist and recreation sites

The Study Area has a good status as a recreational region and would have developed much more if the civil hostilities did not happen in the 1980s. Situated in the district of Para with the abundance of fresh black water streams originating or flowing in the savannahs, the area became since its opening with roads constructed by LBB, a favorite location for domestic and international tourists. A person, who contributed to this popularity, was the former famous Prime Minister Johan Pengel, who constructed a vacation home at Blakawatra in the 1960s. The tourism and recreational potentials are plenty, as the area has several very attractive natural and cultural heritage sites, which can be developed to viable and sustainable products. 5.3.1 Aboma creek, Blakawatra, Sarwa and Mapane creek (see figure 9). Some of the black-water creeks are easily accessible but need to be developed sustainably for recreation purposes. Aboma creek, a stream crossing the road just some kilometers from Redi Doti to the East, is under management of a Redi Doti villager, who has the plan to develop a small water-based recreation park adjacent to the road for one-day visitors. Blakawatra (creek) is a well-known resort, which was managed by the Ministry of Economic Affairs in the years prior to the civil fighting. It provided lodging facilities, consisting of several houses and open camps. Also sanitary and picnic facilities were installed around the creek, in which an artificial rapid was created during the Pengel era. After a long period of quarrelling between the local villages, about which village would be responsible for the management, it was recently assigned to Redi Doti. Interesting and rustic sites for mainly campers and recreational hunters are located at the Sarwa creek and Mapane creek. A small recreation site in the upper Mapane creek, Akinto sula, is located at the CELOS forest research site. 5.3.2 Overbridge, Babunhol and Berg en Dal Three resorts in the vicinity of Jodensavanne will have clear impacts on visiting tourist to the sites (see figure 3). The Overbridge Resort, situated at the northern edge of the Study Area (adjacent Thorarica) already holds the record and has conveyed more than 1,000 tourists by boat to Jodensavanne in 2007. Babunhol and Berg en Dal, both located alongside the Suriname River, South of the Study Area, have involved trips to Jodensavanne in their promotion campaigns. Babunhol is a river resort that is in operation for more than ten years and facilitates mainly domestic tourists. Berg en Dal is a newly developed eco-resort, promising high quality facilities in a sustainable setting.


Figure 28 - Visitors at Cassipora Cemetery guided by RD village elder Jules Stuger (Sijlbing)


PART II - SIGNIFICANCE, ZONING AND EVALUATION

Jodensavanne and Cassipora Cemetery on the World Heritage List, is an important focus for the JSF. This part of the management plan focuses on several aspects related to the significance and outstanding universal values of the monumental sites of Jodensavanne and the Cassipora Cemetery. Close attention is given to zoning constraints, while the current condition of the area and its monumental sites is assessed. Specific consideration is given to the nomination for the UNESCO World Heritage List, which was initiated in 1998 already, when Jodensavanne was placed on the tentative list. In order to achieve this objective, the JSMP will be a central component of the nomination dossier. Following the UNESCO definition, cultural heritage includes archeological deposits and remains, historical monuments, sites and buildings, historical and culturally significant landscapes, places of worship, cemeteries and graveyards, places associated with local folklore, mythology and traditions and the locations of historical and cultural festivals, events and rituals. Also intangible cultural heritage, such as oral traditions, performing arts and rituals are considered. 1

Significance and Authenticity

The authenticity of the Jodensavanne and Cassipora sites is very high (due to remoteness), an important aspect which symbolizes the global significance of the area. Jodensavanne is the first and only example of a virgin landscape in which New World Jews had the opportunity to design according to their needs, beliefs and hopes. Adopted as “Jerusalem by the riverside”, Jodensavanne’s remains reflect authentic cultural assets representative of New World Jewish colonization. Its uniqueness reveals exceptional grandeur of a community that has contributed widely to Surinamese and Caribbean culture. The Beraha VeShalom synagogue was the first of major architectural stature in the Western Hemisphere. As the capital of an autonomous Jewish community, it was natural that the synagogue should have been inspired by visions of ancient Jerusalem (Ben-Ur, 2003). The cemeteries demonstrate authentic funerary arts and the tombstones are not moved or reconstructed but left in their ‘natural’ position after a long period of negligence. An essential characteristic which affects the significance of authenticity in Jodensavanne, may well be the occurrence of Euro-Jewish and African-based heritage, although, with different narratives. 2

Assessment of values

2.1

Historical value

Jodensavanne is indisputably of enormous historical value. Internationally, regionally and nationally the site represents historic values that are highly significant, as a location were:

o New World Jews settled after Brazil in the 17th century; o Jewish colonial history with a unique background as it was the only scene in

the world – except for Israel – were Jews, fleeing inquisition, could live freely as a Jewish nation, free to plant and trade, with own land rights, religious


freedom, own cemetery, military defense, juridical structure, educational system and exempt from public duties;

o the remains consist of the first and specific Jewish 17th century settlement in the Western Hemisphere;

o the first New World synagogue of architectural significance was built according to Talmudic traditions;

o the wealthiest and most influential 17th century New World Jews resided, with great influence in the Caribbean region;

o important key personalities of the Jewish Nation are interred, such as the Nassy’s, De Meza’s, Da Costa’s, De La Parra’s and de Barios;

o the beginning of the Surinamese sugar based economy is symbolized; o cross-cultural interactions, African slavery and rainforest environment

transformed Judaism and Jewishness; 2.2

Cultural value

The following aspects are related to the cultural value of the site: o The site is associated with groups of people in the Surinamese society and

outside that value its cultural heritage significance; o Descendents of Jews, African slaves and Indigenous have strong ties with the

site. Its cemeteries contain the graves and resting places of the ancestors of many citizens and represent a remarkable heritage that is evidently recognized by the national government and the local communities;

o The symbolic value of the cemeteries as unique testament of Jewish 17th and 18th century life experiences in the New World, contributes strongly to strengthening of cultural identity;

o Many designs and icons on the tombstones have specific Jewish cultural meaning;

o The symbolism of the town plan and the symbolic status of Beraha VeShalom parallel to the Jerusalem Temple, constructed under King Solomon;

o The site is also associated with commemorative and spiritual value, especially for those whose ancestor are interred in the burial grounds, as such, each grave is regarded as a relic;

o The spiritual value is one of the important aspects for a diversity of community groups, including Jewish, African and Indigenous;

o The monumental sites have amenity value and provide recreational possibilities for several groups of visitors;

o The educational value is evident, specifically for younger people in the process of heritage awareness development.

2.3

Socio-economic value

To the local communities and recreation entrepreneurs of the district, effective management and conservation of the monuments create development opportunities, enhancing income generation specifically for women. Local residents are eager to develop business opportunities in the monumental zone and in the buffer zone in partnership with the JSF or other public or private entities. Although the monumental area is situated in a sparsely populated district, with low economic activities, there is projected that, mainly after reconditioning of the road and the Carolina bridge, the area will have a boost of recreationists. Jodensavanne fulfills a strategic position in


the region with regard to tourism and recreation related developments. The Redi Doti village has started a process to develop a sustainable tourism plan, much related to the cultural heritage assets of Jodensavanne and Cassipora. Building capacities of local residents in order to perform and utilize the opportunities will be a main aspect. 2.4

Esthetic value

The monuments of Jodensavanne and Cassipora have extraordinary esthetical value, which is confirmed by:

o funerary art and iconography in both Jewish cemeteries; o the olahim, prismatic stones of the Cassipora cemetery; o the demonstrated high level of craftsmanship; o architecture of the Beraha VeShalom synagogue; o splendid architecture of the Hechal and Tebah; o the townscape value - particularly viewed from the river - in which the

synagogue as highest building was dominant; o poetic verses on tombstones; o the African cemetery hand made, wooden grave markers with Sankofa and

Akoma symbols; o the attractiveness of its biodiversity on the ecosystem level (high dryland

forest, savanna forest, savanna wood, scrub and open savannas) and on the species level (flora and fauna). This diversity should be protected by a series of measures.

2.5

Scientific value

The monumental area has clear archeological values and offers opportunities for etno-archeological, architectural, anthropological, landscape research. Also conservation and restoration research, mainly focusing on the cemeteries, are important issues. Several expeditions have resulted in various fascinating findings and interesting documents, but research related to other burial places, the first savannah synagogue, town structure, Cordon Path, Post Gelderland etc. are important activities that will be listed for research by the JSF. 3

Monumental zones and buffer zones

Basically, two primary monumental zones are distinguished: the Jodensavanne zone and the Cassipora cemetery zone (App. XII). In order to safeguard the protection of these zones the buffer zones are established, in full accordance with the local communities who are the prime users and traditional owners of these areas. The secondary zones of historical and archeological significance are neighboring the monumental zone and partly in the buffer zone: Cordon Path, Post Gelderland, Cassipora creek area and the former concentration camp. 3.1

Jodensavanne zone

The Jodensavanne zone as described in paragraph 1.9 (Fig. 12) is the most vulnerable part of the Monumental Area. Easily accessible from the road and from the river, it has been the most visited location of the monumental area during the past decennium.


According to the JSF’s statistics, around 3,400 persons visited the site in 2007. This figure is however less reliable, for it is based on ticket sales; in reality more than 5,000 visitors are estimated. The maintenance of the site has been carried on consequently since the revival of the JSF. There are however some serious concerns at this site that need attention. Almost all monuments at the Jodensavanne site reveal a form of decay or deterioration, mainly caused by weathering circumstances. The JSF has taken action, were possible, to address some problems and has recently renewed the wooden floor parts of the synagogue. An assessment carried out in May 2007 at the beth-ahaim regarding the broken gravestones, based on the data of Dikland’s survey of 2002 (App. VII), concluded that in less than five years time, 18 (32%) more gravestones were broken or showed cracks. This is a significant increase which is probably caused by erosion from heavy rains that impact and undermine the soil underneath the tombstones. Many tombstones laid in a brick (monument) foundation need properly repair by a masonry artist. Trees are in every cemetery part of the historic scenery. Especially mature trees, even if they have already impacted graves, are distinctive features and should be preserved. The branches that threaten to fall on the gravestones need to be pruned timely. When a tree of significance is threatening a grave marker a choice will have to be made between removal of the tree or relocation of the marker. However, when grave markers are moved, they no longer mark a grave, but they become memorial stones instead. Some trees are not harmful, such as the Awarra (Astrocaryum segregatum) in the cemetery, but others with a very impacting root system, should be removed in an early stage.

Figure 29 - Decaying grave marker (A. Korbee) The African graveyard shows another concern. All wooden grave markers are heavily impacted and in decay due to weather circumstances, fungi and incorrect management actions in the past (Fig. 29). Removing or replacing the markers will have effect on the authenticity of the site, so is not a feasible alternative. Impregnation and plasticization as preservation modes, are options that have to be studied carefully. Another concern is the close locality of a community pineapple farm of roughly 2ha,


which is just about 50m north from the African and Wijngaarde graveyards, in the buffer zone. This topic has been addressed in the community meetings with the village council. After the harvest the boundary will definitely be respected and managed as buffer zone. The remains of the Beraha VeShalom synagogue are a prime attraction of the Monumental Area. Within the conservation plan much attention will be addressed to the preservation of the synagogue and the research about its architectural history. Some repairs have been done in the past, which have been executed incorrectly and have slightly damaged the historic value of the monument. Recently only the flooring has been replaced, but there is great need for repair or renewal of joints between bricks of the synagogue walls, entrance pillars and stairs, by a professional in historic masonry (Fig. 30). Figure 30 - Synagogue wall needs renewal Figure 31 - The medicinal well (KDV) (A. Korbee) The quality of the historic gaze of the synagogue by pilgrims and other visitors is greatly determined by the level of its peaceful surrounding. Buildings in the direct vicinity, such as the sanitary unit and the manager’s facility should be relocated or masked by a hedge or vegetation. A complete ban on vehicles in this area is strongly advised. The establishment of a parking lot at the road entrance is urgent, in order to keep the values of the monumental site high. The medicinal natural well (Fig. 31) lacks proper visitor-use facilities. The access path to the site is deteriorated and needs hardening by gravel, while the spring itself is hardly enjoyable and lacks visitor friendly sphere. In partnership with the tourist sector it should be developed to an interesting wellness attraction or spa.


The Jodensavanne Foundation has attempted to develop the former town to a open air museum, uncovering, conserving and interpreting the remains of several historic objects, such as the bakery, ritual bath, butcher’s shop, mortuary and De Meza residence to visitors. A lack of resources has retarded the implementation. Closely connected to the idea of an open air museum of archeological park, is the development of walking trails that can loop around in the monumental property. More than 2 km of interconnected trails are proposed in this plan. They will lead the visitor through the different savannah and forest zones, linking natural springs, historic town remains, cemeteries and synagogue in a fascinating tour that can take up to more than 3 hours (App. XI). Although the interpretation of the Jodensavanne monuments has improved since the erection of the information boards in 1999, there is great need for more information, folders or booklets that visitors can purchase and take home. There is also a demand for other items, such as natural spring water and souvenirs. The absence of benches and picnic facilities was a recurring complain of visitors and tour operators during the survey. Some facilities are proposed in the following chapter. 3.2

Cassipora zone

The current situation of the Cassipora zone is compared to the Jodensavanne zone less threatened and less complicated. However, the growing motivation of local pineapple farmers to extent their farms should be considered a possible threat. Clear demarcation of the buffer zone and the monumental site are non existent, and should be executed with high priority. The Cassipora zone is less visited than its younger Jodensavanne Cemetery. Most tour operators only visit this location “on special request”. Lack of a maintenance scheme or weak control has lead to irregular maintenance and pruning of overgrowth at this site. It’s quite difficult accessibility has contributed to its conservation, though falling branches, undermining roots and other natural impacts could seriously harm the monuments. Its serene and spiritual air is for most visitors an amazing experience and contributes to the cultural significance of the site. The access path through the shrub and forest savannah is modestly maintained, which makes it almost impossible for groups to reach the site without guide (Fig. 32). Until some years ago one tour operator consequently made use of the “river entrance”, but lack of a suitable mooring facility and a well-maintained path, it was no longer continued. There are no visitor facilities at present, except for a signage board that informs about the history of the cemetery.


Figure 32 - Watrabebe vegetation at Cassipora river entrance (Sijlbing) Multi-disciplinary research in the Cassipora area is required to uncover early settlement remains, the first synagogue of the area, but also indigenous artifacts. The Krubara forest at the Cassipora site should be integrated in the total scenery and also conserved. In order to do this the JSF, in partnership with the community of Redi Doti, should develop a common understanding to protect and use this natural asset to be included in the gaze and enjoyment of visitors. 3.3

The buffer zones

3.3.1 Definition and backgrounds The buffer zone is the area surrounding the monumental sites with a width varying between 60 and 100 m and a total surface of around 18 ha, with the purpose to effectively protect the monumental property (App. XII). The monumental area, consisting of two sites, has legal and/or customary restrictions placed on its access, use and development. The importance of the buffer zone is the added layer of protection to the monumental zone. The buffer zone area is determined in cooperation with the community and is specifically mentioned in the agreement, the MOC. Details on the size, characteristics and authorized uses of the buffer zone, as well as a map indicating the precise boundaries of the monumental sites and their buffer zones, are part of the MOC, and consequently part of this management plan. In the current situation, the buffer zone itself harbors several interesting historical and archeological objects, and environmental elements that strengthen the value of the Monumental Area. This detail makes buffer zone management an essential aspect in the Monumental Area, between the Cassipora creek and Jodensavanne, as well as Cordon Path, Post Gelderland and the concentration camp area, for they are partly in the buffer zone. It depends on the community involvement policy and the participatory strength of the JSF, to protect or develop these sites.


The natural shoreline vegetation (10m) is protected as an effect of a government policy, that prohibits cutting it down, for its natural protective role of the river bank. Jodensavanne’s river bank is exposed to tidal erosion. 3.3.2 Local community use and encroachment Local community members have at all time access to the monumental zone and the buffer zones. This regulation, not only indicates the trustworthy relationship with the local villagers, but is also pinpointing the land use rights of the Indigenous community, which are, although not yet formally regulated, respected by the JSF. Until now the use and economic exploitation of the buffer zone was mainly by local community members, including periodic entrance of Afro-Surinamese from across the river. Generally, the unwritten agreements between Redi Doti and the JSF in the past have resulted in respectful use of the buffer zones by the locals. The increasing cultivation of pineapples (more than cassava) preceded by traditional slash-and-burn practices could become a mayor impact and lead to encroachment of the protected areas. Hunting, particularly in the Cassipora area, is a diminishing activity in the savannah forest. Hunters choose areas much further to the east (Mapane and Sarwa), were they hunt for large mammals (peccary, tapir, deer). The local indigenous senior residents regularly gather forest products, such as herbs, medicinal and aromatic plants in the buffer zone. 4

Factors and pressures affecting the Monumental Area

Negative impacts due to vandalism, development, neglect, and the eroding effects of pollution and heavy rainfall are among the many forces that threaten the historic site and its monuments. Even well-meaning, but uninformed actions, can cause irreversible damage when vegetation is removed or walls, floors and gravestones are cleaned and repaired. An extensive examination of possible negative factors is therefore essential in this plan. 4.1

Threats

There are fundamentally two forces that threaten the historic monuments. Firstly, natural and physical threats: weather, heavy rains, erosion, tree roots, tree fall, termites, fungi, overgrowth etc. Secondly, human factors: vandalism, development, social disturbance, litter, sewage, human waste, soil removal, environmental degradation etc. In Appendix XIII an overview is presented of potential problems and threats to the monumental area, and the measures to prevent or mitigate the damages. Many threats can be mitigated by wise planning and effective management measures, but most significant is the involvement of local communities in the process of safeguarding the values of the monuments and their peaceful setting. An aspect which will impact the monumental sites heavily, is the expected flow of visitors after the new Carolina bridge and the paved access road will be finished. An estimated increase to 15.000 visitors a year is expected; an amount which the monumental site is not able to deal with actually, in terms of human resources, visitor facilities, preventive measures to protect the monuments, environmental and social impacts. Some important recommendations and guidelines are provided in the following chapter.


4.2

Natural factors

The natural and physical factors that can impact the monumental sites are mainly: weather conditions, erosion, micro-organisms, overgrowth, tree fall, tree roots and fire. Suriname has a lowland tropical rainforest climate. The annual average rainfall is 2200 mm or 355 km3/year. The country lies outside the hurricane zone. The most extreme weather condition is the sibibusi (forest broom), a heavy rain shower. The mean daily temperature is 27˚, with daily deviations between 23˚ and 33˚. 4.2.2 Heavy rainfall Heavy rainfall and erosion are among the most impacting threats of the monumental area. The heavy rains have most effect on the relatively “open” Jodensavanne beth-ahaim, causing soil erosion and undermining the tombstones (Fig. 33). Many grave markers on the slope cemetery are tilted, evidently by force of gravity rain water movements. The increase of broken markers is probably caused by this fact. Rainfall has also eroded the main path of Jodensavanne, which is partly inaccessible during the rainy season; the same effect is observable at the trail to the medicinal well. Serious attention should be paid to drain fragile spots in the monumental area. Figure 33 - Erosion impacts at Jodensavanne Cemetery (Sijlbing) 4.2.2 Bio-deterioration The weather and microorganisms (fungi, lichens and algae) are responsible for the damage of many monumental remains at the sites. Many inscriptions are illegible due to these factors. Open joints between bricks, eroding engravings and the decay of wooden grave markers of the African cemetery are some of the effects.


4.2.6 Vegetation Weeds, overgrowth, roots and falling branches can be harmful to monuments. Regular maintenance and pruning is a demand, but in some cases large trees and shrubs form an integral part of the monumental scenery and provide shade to visitors and workers. Cultural heritage sites are inextricably connected to their surrounding traditional environment. Cutting down trees might have more risks for the preservation and full pleasure of the monumental site. Site inspection though, focusing on falling limbs, is required to prevent damage to monuments and visitors. 4.2.7 Wildlife and insects The impact of wildlife is negligible, but insects, specifically termites can bring serious harm to wooden grave markers. Only hard wood qualities like bruinhart are able to survive termite attacks for decennia. 4.2.8 Fire risks Natural fires, sometimes caused by lightning, could occur in the monumental area, especially during the dry seasons. Dominantly fires are caused by human factors: slash and burn of community gardens, careless behavior of park staff, recreationists and smokers. Preventive measures are necessary and mentioned in the appendix. 4.3

Human factors

Leisure, enjoyment and education are among the prominent goals of tourists to cultural heritage and historic monuments in the world. Tourism is also a key factor in supporting the conservation of this heritage. It can generate funds in several ways to meet the costs of protection, management, maintenance and providing education. It can prove the economic value of the monumental area for the respective region and the local communities. It can build national and international, public and political support for preservation of cultural heritage. But, negative impacts can also result from visitation to cultural heritage sites, if not well-managed. A rightly concern reflects the expected increase of visitors, but even at low levels of intensity, people can ruin unique historical objects. 4.3.7 Visitor behavior Vandalism, sitting on graves, littering, fire and taking souvenirs are among the many forms of misbehavior of visitors at the cultural heritage site, which could lead to damage of epitaphs, burial monuments and other historic artifacts. Sometimes thoughtless but still impacting, visitors can contribute significantly to the damage and devaluation of the archeological site. Acts of cultural vandalism and ruthless destruction of valuable relics are globally occurring phenomena and are regarded as crimes. Most of the potential negative effects can be mitigated through efficient management actions. A code of behavior will be conducted, in order to minimize visitor impact and maximize enjoyment. Some of these will be addressed in the next chapter. 4.3.8 Overcrowding and visitor pressures Pollution, noise, user conflicts can happen when the carrying capacity of the monumental site is not considered. In order to define the carrying capacity, preservation aspects, spatial considerations, safety rules and other concerns should be


considered. Proper measures, sufficient staffing and essential management tools have to be used to provide all categories of visitors the fullest enjoyment and education. 4.3.9 Soil compaction and erosion Trails, pathways and other spots in high-concentration areas, can be heavily impacted by visitors and lead to soil compaction or erosion. Equally to the previous topic, wise use and management can mitigate these impacts. 4.3.10 Impacts on environment and vegetation Litter, solid waste and sewage can impact on the environment enormously. Littering can be prevented and controlled. Litter reduces the esthetic appeal of the site and can be a mayor despoiler of the environment. In case of lit cigarettes it might be a fire hazard. 4.3.11 Vehicle tracks and boats damage jetty Uncontrolled use of vehicles on the main path has lead to destruction and inaccessibility during the rainy season. A ban on vehicle access and the creation of a parking lot will reduce pressure on the path. There is likewise no control on the use of the jetty. Boats can damage the structure without notice. A mooring fee should be demanded from boat owners. 4.3.12 Fires Especially in the dry season, fires in the savannah can bring enormous damage to vegetation, and in this situation, also to monumental objects. Visitors, local residents and staff need to be aware of the dangers during activities like camping, picnicking, cleaning farming plots etc.


PART III - POLICY, MANAGEMENT GUIDELINES &

RECOMMENDATIONS

Conservation precedes tourism is the policy of the JSF regarding Jodensavanne and Cassipora Cemetery, which entails that conservation is a separate and prioritized activity that conditions tourism developments. The principle management goals for Jodensavanne and Cassipora cemetery are, to demonstrate effective sustainable management that will:

o Conserve the authenticity of the monumental area, as well as the historical, cultural, spiritual and esthetical values of the monuments;

o Minimize negative impacts to the cultural heritage and the environment, and maximize benefits;

o Maximize social and economic benefits to the local community and minimize negative impacts;

o Maximize sustainable visitor enjoyment and education. Based on its mission and policy goals the following managing areas need to be addressed and programmed: conservation and research, management operations, visitor enjoyment and education, community & partnerships, promotion and financial sources. In Appendix XIV priorities, measures and actions are summarized. 2

Conservation and Research

1.1

Preserving Historic Monuments and Environment

The conservation and research program is given top priority within the context of management of the monumental area. During the past ten years, since the placement of Jodensavanne on the world list of most endangered monuments, the conservation of this unique cultural heritage site has improved significantly. There are though some concerns that need to be addressed rapidly in order to safeguard the integrity of the monumental site. Firstly, clear boundary markers should mark the monument sites and the buffer zones. Signs need to be placed at key locations of the monumental area, indicating to visitors and residents that they enter in a protected monumental area, and that damaging of gravestones and other objects will be penalized according to the Monuments Act (SB 2002, nr 72). Secondly, the local community is the prime caretaker of the monuments, and thirdly, the presence of uniformed staff always discourages potential vandals and other rascals. In view of growing numbers of visitors, fencing of the cemeteries, starting with the most vulnerable Jodensavanne Cemetery (beth-ahaim) and the African graveyard is an effective measure to preserve the serene historic character. Suggested is, unobtrusive protective low wooden fencing of an appropriate design. Fencing (Fig. 34) demonstrates care and value recognition and enhances the esthetic value; keeps non-interested people and potential vandals away. Low, security and well-maintained fencing that still provides viewing of the cemetery is less likely to attract vandalism and random acts of destruction than one which is in a dilapidated state.


In this context, more attention should be attributed to the African cemetery. One-side fencing is the first option to safeguard the value and prevent destructive actions, without impacting on the character of the cemeteries or synagogue. Figure 34 - One-side fencing option for Jodensavanne Cemeteries Another concern refers to the already mentioned African cemetery wooden grave markers, that are (almost) all in a state of decay. One method to preserve archeological wood is by total impregnation with radiation-curing polyester resin, poly ethylene glycol (PEG). An additional method is the so-called Nucléart process, i.e. impregnation under pressure by a liquid unsaturated polyester resin without solvent. It is advised to study several options, taking in account practical circumstances and evidently the cemetery’s authenticity. Open joints at the synagogue walls and burial monuments of the beth-ahaim need urgently repointing and repair. If a brick wall needs repointing, a mortar that duplicates the historic mortar in color, texture, and strength should be applied because repaired joints should match the historic joints in appearance. In most cases, a mortar with a high portland cement content will damage historic bricks or stones. Restoration works should always be carried out by experts. In order to mitigate the impacts of heavy rains and erosion of soils under the tombstones at the beth-ahaim, the construction of a “French drainage system” (Fig. 35) is suggested, that drains the most vulnerable areas of the cemetery. An in-depth survey to prevent damage to unmarked graves should be carried out first, and secondly an impact on the cemetery’s character should be assessed.


This measure could also be taken in study, combined with gravel hardening, to avoid erosion of the main path and trails.

Figure 35 - French drainage system Removal of tombstones is not advised. When stones are moved, the historic character of the cemetery is changed and some of the value of authenticity is lost. When a tombstone is moved, it is no longer a grave; it becomes a memorial. Stone fragments are important and should be saved. Frequently, souvenir-hunters, vandals, and collectors carry off pieces of grave markers or burial monuments. They are stepped on by visitors, crushed by mowers, and sometimes thrown away by maintenance staff. Even when they are moved to a safe location they will lose most of their value if their original location in the cemetery has not been well documented. Field personnel should regularly do inspections for stone or wooden fragments. In case one is encountered it should be registered carefully, making use of the site maps, where the fragment is found. These fragments need to be stored in a special location. 1.2

Archeological, Architectural, Anthropological and Environmental Research

The JSF will actively encourage scholars and research institutes to study the site and publish about it. An international volunteer and intern program will be designed, to support conservation goals. Some research topics identified are:

o the influence of microorganisms on the materials in the monumental area and the methods to reduce them;

o baseline archeological surveys to determine whether any archeological sites of significance occur within the monumental area;

o geophysical survey in the Cassipora site to determine historic burials and the remains of the first synagogue;

o baseline survey of the mooring quays of Cassipora and Jodensavanne town; 3

Management Operations

The development of an operational plan is important in order to have scope of all related details. The operational plan includes a structuring of all on-site management actions, needed to meet the overall management objectives of the cultural heritage site. Zones for several uses within the monumental sites need to be defined, training


and upgrading of management and staff should be included, as well as formulation of several functional programs and plans. 2.1

Monitoring

Drawing and executing a monitoring program is perhaps one of the most essential tools of effective management of the cultural heritage site. Without monitoring, managers know nothing about improvement towards the goals they have set. Monitoring is: “The systematic and periodic measurement of key indicators of environmental, physical and social conditions”. Consequently, in the context of the Jodensavanne and Cassipora Cemetery, the following fields of monitoring are distinguished:

o threats and identification of changes to monuments; o recognition of changes or damages to environment and vegetation; o detection of changes or impacts in the buffer zone; o observation of patterns in visitor behavior; o verification of service quality; o inspection of water quality;

Before starting any monitoring program, the indicators should be identified very early for every field. Indicators relate to conditions, outputs and specific issues which are influenced by some action or trend. Trained staff is responsible for monitoring, but also the local community members could contribute to a monitoring program. Analysis and evaluation of data is of great importance to all stakeholders. The results can be reported in many ways, displayed and used in guides. They can also lead to adjustment of guidelines and codes of conduct or to in-depth research of phenomena. 2.2

Maintenance

A Maintenance Plan should be integrated in the Operational Plan indicating: o Frequencies and modes of gardening and pruning of vegetation; o Use of environmentally friendly weed killers and insecticides; o Instructions concerning cleaning methods of tombstones; o Landscaping targets; o Instructions for removal of roots in vulnerable areas; o Maintenance of roads, trails, pathways, stairs, jetties etc; o Maintenance of visitor-use buildings and other visitor facilities; o Use and service of technical equipment, sign boards, fences; o Maintenance of drainage systems;

2.3

Infrastructure

All infrastructure will be located and maintained in such a way, that it will not intrude on the historic sites. Culturally and historic sensitive design is vital in order to preserve the authenticity of the area.


2.3.1 Access paths The access paths from the main road to the monumental sites of Jodensavanne and Cassipora Cemetery must always be in perfect condition, allowing disabled visitors to enter the area. The Jodensavanne entrance paths need reconditioning and drain management, and should not be open to motorized vehicles, except for management and service purposes. Brick pavement should be considered, at least a stretch of the path, to improve accessibility to the site for people with physical disorders; al least the pathway from the parking lot to the synagogue should be made accessible to wheel chair visitors. The current access trail to the Cassipora Cemetery needs to be broadened to improve visitor safety. 2.3.2 Parking spaces At the road entrance of the Jodensavanne site as well at Cassipora cemetery, parking lots should be established. The first, to hold 14-18 vehicles and the second for 4-5. At the site entrances, trained uniformed security guards should be posted in a well-designed shelter, which allows visitors to make notes in the guest book. They are also in charge of ticketing and communicating of management instructions to visitors. Placement of bio-toilets at the entrances is recommended, while large information boards make visitors attentive about the status and objectives of the monumental sites, and the most important rules or guidelines. 2.3.3 Trail development In the Jodensavanne trail program, the existing trails need to be reconditioned and expanded with some kilometers, providing satisfactory walks or hikes to several sorts of visitors, and assuring safety. Some may be short and only focusing on monuments and archeological artifacts, but some hiking trails may be longer to satisfy nature lovers. The development of river and creek trails for canoeing and kayaking is also suggested, as well as bicycle routes, in cooperation with local community entrepreneurs and the tourism sector. The following trails are recommended:

A. Jodensavanne site (App XI) o Southern trail, from the medicinal well, via the back of the beth-ahaim

to the synagogue area (about 20 min.); o Northern trail, from African cemetery, via two wells, swamp forest and

Post creek, through the former town to the synagogue area (40 min); o Middle trail, from the African cemetery to the former town and looping

back to the synagogue or to the Southern trail (20 min); B. Cassipora cemetery

o Suriname River entrance trail (10 min); o Cassipora creek Krubara trail (45 min);

C. Suriname River /Cassipora trail for river kayaking and canoeing; D. Cordon Path to the Cassewinica creek and the Copie Nature Reserve, as a

mountain bike trail (and horseback riding) through the savannah; E. Estherslust trail for mountain biking and adventurous hikers; F. Post Gelderland trail as an extension of the Northern trail.


Trails should be safe. Those crossing the buffer zone or outside the monumental area will be developed in cooperation with the local community, following international standards with reference to security. It is thoughtful to name all trails and constructed facilities after important historical individuals from the area, such as David Cohen Nassy, Samuel Nassy, Jacob de Barrios, David de Meza, David Louzada, Rachel Meza, Baruch da Costa, Jacob Brabo, Isaac Carilho, Abigail de Meza. Captain Watamaleo and Abraham Garcia Wijngaarde. 2.3.4 Jetty Cassipora and boardwalk Of great historic importance is the construction of a pier at the Cassipora river entrance, to facilitate access of river transport users. A connecting boardwalk for passage from the river to the cemetery is recommended, due to the weak and tide-effected river bank. The boardwalk will rise above the marshy flooding area close to the bamboo vegetation and enhance the accessibility of the Cassipora cemetery.

Figure 36 - Boardwalk 2.3.5 Boardwalk former town site The construction of a boardwalk in the lower parts of the former Jodensavanne town, in the vicinity of the Post creek is necessary to meet the needs of the visitors and to allow full nature enjoyment. The abundance of Watrabebe or “dragon blood” trees (Pterocarpus officinalis) in the swamp forest, hampers walking in this fairy-tale-like area (Fig. 32). 2.3.6 Utilities Public utilities are limited in the monumental sites. Only running water and solar power installations are needed on long term. The location and the applied system should comply with the goals of the historic area. 2.4

Waste management

In addition to the Maintenance Plan, a Waste Management Plan is needed, to: o Reduce impacts on cultural heritage, natural environment and health;


o Prevent litter: LEAVE ONLY FOOTPRINTS; o Treat sewage correctly; o Ensure sufficient numbers of well-designed, durable and conveniently

placed trash bins; o Guarantee sustainable waste collection handling; o Arrange collection of a fee for garbage disposal.

2.5

Security and Safety

Management of risks and safety are among the vital elements of managing a cultural heritage site. A visitor risk management program should be essentially in place to:

o Identify all risks associated with the monumental area; o Assess the level of each risk; o Manage, eliminate, mitigate or reduce the risks; o Monitor and control effectiveness of measures.

Training of staff and community members is a crucial part of risk preparedness. Some important aspects related to safety and security involve:

o Prevention of possible injuries, by clearing paths, threatening branches of trees etc;

o Clearly marked steps and railings; o Emergency medical service in cooperation with the health service of Redi

Doti; o Availability of basic emergency medical kits should always on site; o Regularly inspection on safety conditions; o Always uniformed site personnel; o Fire prevention; o Emergency and warning signs; o Awareness building.

4

Visitor Enjoyment and Education

4.1

Carrying capacity

To determine the carrying capacity and level of access for a site could be a complex and sensitive task. The first step is to analyze the site in order to determine the optimum number of visitors that can be present at any one time. This includes a plan to schedule group visits in an orderly fashion. In the second place, areas of interest, areas with primary significance are identified. In order to define the carrying capacity, conservation concerns, spatial considerations, safety precautions, visibility and accommodation of children need to be clear. There are several management strategies to maximize visitor satisfaction and education, and minimize negative environmental, social and psychological impacts, with reference to high levels of use. Some of these are: A. Communicate to visitors about pressures that could have negative impacts:

o Inform about potential threats; o Inform visitors about appropriate use and behavior;


B. Reducing the use of the entire monumental area: o Limit number of visitors to certain sites; o Limit length of stay; o Encourage use of other areas;

C. Modifying the timing of use: o Encourage use outside the peak use periods; o Discourage use when the impact potentials are high;

D. Increasing the resistance of a site: o Strengthen a site; o Fencing a site;

E. Increasing or improving staff presence and performance at sites. It should be considered, to encourage ticket sales in Paramaribo, to avoid unregulated tourist flows to Jodensavanne. An entrance strategy, in which groups purchasing tickets in Paramaribo have a discount or free brochures could be considered! This will enable the site management to take needed measures in time. 3.2

Visitor facilities and services

The construction and location of all visitor service facilities must combine visitor convenience with minimal visual impact and not disturb the historic character of the site. 3.2.1 Recreation and picnic zone It is recommended to develop a separate recreation or picnic zone at the Jodensavanne site, were facilities such as thatched shelters, with benches and tables are located. In this zone sanitary facilities, as well as food and beverage and a souvenir shop should be located. An important condition for the location is to avoid visual and noise pollution for visitors who are enjoying the monuments at the same time. A future recreation zone is proposed in the park landscape, between the synagogue and the beth-ahaim, and connected to the Middle Trail. In close cooperation with the Chelius family, their adjacent property could also serve well for this goal. 3.2.2 Souvenirs, handicrafts and gifts / food and beverages As mentioned in the previous paragraph, many tourist services should be concentrated in a recreation zone including vending of all kinds of merchandise, such as souvenirs, gifts, handicrafts, postcards, posters, guide books , CD’s, DVD’s etc etc. Also food and beverages could be part of the sales. It is recommended that the JSF only facilitates these activities, but that they should be outsourced to potential community entrepreneurs. This element of visitor services will be part of the community involvement strategy. 3.2.3 Sanitary facilities Identical to other visitor services, toilets, wash basins, bath and changing rooms are compulsory facilities that should be safe and located at convenient spots, without disturbing the visitor’s enjoyment of the historic and natural environment. 3.2.6 Shelters and benches Shelters and benches are important visitor facilities in the monumental park. Benches provide especially elderly guests the opportunity to take a needed break and enjoy the


surrounding in a tranquil mode, but it also prevents visitors to sit on graves and other fragile surfaces. Benches should be constructed at every spot of interest and along all trails. 3.2.7 Accommodation In this context it is advised, not to develop lodging accommodation within the prime monumental zones. A recommendation is, to form partnerships with the local community and private tourism industry in order to develop and erect lodging facilities at the riverfronts between Jodensavanne and the Cassipora creek. The location of the former concentration camp, were LBB has established a pine plantation, is such an excellent spot, only 20 minutes walking from the synagogue and close to the Indigenous village of Redi Doti. 3.3

Interpretation

Sharing information with visitors, also referred to as interpretation is an extremely important aspect, in pursuit of the utmost enjoyment and education at the site. The objectives of interpretation are, to:

o Inform about management policies and goals; o Encourage behavior that minimizes negative impacts and maximizes positive

impacts; o Promote understanding of the JFS and enhance public relations; o Develop positive attitudes towards cultural heritage; o Develop awareness, appreciation and understanding of the historic, cultural

and natural environment; o Enhance visitor recreational satisfaction.

There are several strategies and techniques to implement interpretation:

A. Personal: information is provided personal to visitors by managers, park staff and guides (employed and outside guides);

B. Non-personal: information is provided with the use of technology such as printed information, illustrated guide books, internet, dvd’s, tv and radio broadcasts;

C. Supporting facilities: information boards, visitor center and museum. It is recommended to develop an interpretive plan in order to oversee and coordinate the various types of interpretation services. 5.3.1 Guides Train and certify guides (private, community) and provide them with special badges or awards to distinguish them from ordinary guides. Inform visitors and tourists about the certified guides and how to recognize them and encourage a Jodensavanne guides club. 5.3.2 Sign boards, handouts, maps and brochures The sign boards developed some years ago by the JSF have contributed perfectly to the interpretation of the cultural heritage in the monumental area. Most visitors, though, like to carry written information back home. This could be executed by developing small maps of the sites, handouts and brochures aiming at specific topics such as iconography, architecture and interior of the Bereha VeShalom synagogue,


the village plan of Jodensavanne, the heroic women of Jodensavanne and slave uprising around Jodensavanne. 5.3.3 Visitor center / museum Arrangements should be made to create a well-equipped and high quality visitor center or museum. Decisions, where to locate this facility (Paramaribo, Redi Doti or Jodensavanne) will be based on several premises related to location, electricity availability, subjects, and management constraints. 5.3.4 Website development The internet and website development are globally the rising media tools to educate and to inform interested and potential visitors about the uniqueness of the monumental sites. Not only as a tool for interpretation, or to attract volunteers, but also for promotion and E-marketing, the use of internet has outscored all other media during the past decennia. It is therefore imperative to give much attention to website development and to update regularly. 5.4

Visitor satisfaction

Although this subject is mentioned in the “monitoring paragraph”, it is important in this context to accentuate the regular use of visitor satisfaction surveys, to acquire the needed data that will lead to correct management decisions regarding conservation and visitor-related developments in the monumental area. 5.5

Education

Education is considered a crucial objective of the monumental area and needs parallel attention with the conservation objective. Though educational targets are present in almost every visitor-engaged activity, it is recommended to develop a specific school and youth education program. This program needs to focus specifically on national youth and is an outreach to school leaders and supports the development of cultural heritage in the secondary school curricula. 6

Community involvement and Partnerships

Figure 37 - Community Workshop Redi Doti


4.1

Community Cooperation Program

“Every local community member is a guard of the monumental sites”. With these words of a local resident during a community meeting, the quintessence of community participation is clearly emphasized. The JSF has made a giant step forward to sustainable conservation of the monumental area, by securing major involvement of community members to assist in the protection of the sites. To facilitate the partnership, the development of a Jodensavanne Community Cooperation Program (JCCP) is recommended. This program serves as working document or operational plan, addressing several models and forms of cooperation between the community and JSF, based on sustainable development principles. The following topics need inclusion in the JCCP:

o Awareness building related to conservation of cultural heritage and archeology;

o Capacity building and training in guiding, costumer service, English e.g.; o Youth development and education; o Entrepreneurial development and basic business administration; o Development of monitoring and reporting skills; o Environmental protection and waste management; o Indigenous heritage revitalization; o Women’s group development; o Safety, security, health and hygiene; o Tourism product development and marketing; o Events and festivals.

4.2

Chelius partnership

As indicated before, a sound partnership with the Chelius family would enhance the conservation opportunities of the Jodensavanne site considerably. A partnership, including business-related targets, could result in a win-win situation, beneficial to Chelius family and ensuring JSF objectives. 4.3 Tourism Business Partnerships

The tourism industry sector has always showed much interest in Jodensavanne developments. Hotel Torarica and the Henk Vos Foundation have frequently supported projects, while tour operators like Access Travel and others have contributed for many years to the promotion of the sites. It is recommended that the JSF develops a Tourism Plan in which is focused on business partnerships with the tourism industry. Ventures with private sector and local community based organizations may become the key element for tourism development in the entire area of Eastern Para. 4.4

Suriname River Community and Tourist Resorts

The survey executed in the context of the JSMP, has demonstrated much goodwill and positive conditions for business developments with communities and tourist resorts of adjacent plantations of the Suriname River. Carolina and Ayo residents look forward


to cooperate with the JSF in providing lodging and river recreation to the Jodensavanne guests. During holidays, tourists of Ayo and Carolina regularly cross the river to visit the Jodensavanne site, using boat services of the local villagers. With the strong and purposeful development of the Berg en Dal Eco Resort, and improvements of the Babunhol and Overbridge resorts, much attention is projected at the Suriname River, as an exclusive recreational region. Jodensavanne has the opportunity to take a considerable share in these developments. 4.5 International Jewish Community partnerships

Obviously, international Jewish-oriented partnerships will be at the basis of preservation and enjoyment of the monumental sites. The JSF has for many years sturdy partners in the Jewish scientific and historic world, and many publications and articles have seen the light during the past ten years, indicating the growing interest and appreciation for the cultural heritage. It is strongly recommended to stabilize and improve these partnerships as part of an international partnership program. A concrete target in which international organizations could play an important role, is the 325th jubilee of the erection of the Jodensavanne Beraha VeShalom synagogue in October 2010. This celebration creates the necessary conditions for worldwide attention from Jewish media, scholars and artists for Jodensavanne and the Cassipora area, and might give the right impulse for international pilgrimage. 4.6

Friends of Jodensavanne and Volunteers

The development of a supportive “Friends of Jodensavanne” membership organization will have significant impact on the developments of the monumental sites. The JSF should encourage and guide such a club. The development of an international volunteer program to coordinate activities of cultural heritage volunteers is noted as important target. 7

Promotion, Human and Financial Resources

5.1

Promotion and Marketing

Develop a promotion and marketing plan with short, medium and long term targets. Image development and website development should have high priority. In order to be effective and to professionalize the JSF’s planning and performance, a head office in Paramaribo will be necessary. Coordinating many aspects from this head office, which will also function as meeting room for the board of directors and library/ archive, will be an increasing demand the coming years? To organize visitor streams, research activities, volunteer inputs and funding programs a small but workable area of about 60-80m2 with essential office equipment and furniture, will be sufficient.


5.2

Human resources

Staffing is an important aspect and instrument to ensure the goals of the foundation and the respective monumental sites. A well-organized staff, trained and committed, enhances the quality of the cultural heritage site, and assures conservation targets and visitor satisfaction. Management and staff, full-time as well as part-time workers, and volunteers are part of the human resources needed for efficient management of the monumental area. Table 6 gives an overview of required staffing at the JSF by 2010. Table 6: Human Resources Jodensavanne Foundation by 2010

Nr Position Function Empl. Level Location 1 1 1 3 1 1 2 2 1 1 1 1 1

Coordinator /Director Site Manager Ass. Site Manager Caretakers/guide Maintenance Admission/ sales clerk Guard Guard Education Manager/Guide Office manager Finance Manager Webmaster Curator/Conservator

Directs all programs General site supervision Assists Site Manager and Techn. Maintenance vegetation/infra/waste Cleans buildings and sanitary units Tickets and sales Entrance and parking lot General site security Implements education program Secretariat and PR Financial management & control Web design and E-commerce Directs conservation program

FT FT FT FT PT FT FT PT FT FT PT PT PT

H H/M M L L M L L H/M H/M H/M H/M H

Parbo/Site Site Site Site Site Site Site Site Parbo/Site Parbo Parbo Parbo Parbo/Site

FT=Full Time PT= Part-time H=High/Ac. Ed. M=Middle Ed. L=Basic Ed. Parbo= Paramaribo During the weekends and peak holidays, some extra staff from the neighboring village will be employed as security persons.

The Education Manager will have the following responsibilities:

o Develops education material for different levels of education; o Develops posters, flyers and interpretative material in cooperation with the

director and the general manager; o Develops arts competitions; o Coordinates volunteer programs; o Coordinates guide training certificate program.

5.3

5.3.1 Visitor fees

Financial sources

Visitors’ contributions are an important income generation source. Not only for entrance, but also for parking, mooring, toilet use and garbage disposal a fee should be paid. A main feature in fee-collecting is that visitors should be informed why a fee is requested and how this income will be used.


There is recommended to establish a differential entrance fee system, in which foreign visitors are charged higher than domestic visitors and children. The following Table 7 suggests such a differentiation: Table 7: Entrance fee differentiation

Category Charge in US $ a. Foreign visitors (non resident) 10 b. Foreign visitors <12 years 5 c. Citizens of Suriname 5 d. Citizens of Suriname < 12 years 3 e. Foreign or Citizens < 2 years Free

An additional way of differentiation is to use higher entrance fees in peak holiday periods. 5.3.7 Project funding Specially designed projects, aiming at archeological research or another specific activity that will contribute to science, or to improve preservation standards, should attract funding relatively easy, especially when these are supported by a network of scholars and heritage organizations. The forthcoming nomination on the World Heritage List will certainly contribute to attract funding sources. Serious funding sources are still to find among Dutch governmental and non-governmental organizations, and Embassies of the USA, Germany and Japan. 5.3.8 Donation and adoption programs Donation and adoption programs are essential mechanisms to involve residents, civil society, school children as well as private sector in conservation of cultural heritage. Carefully designed fund-raising programs are for many heritage sites in the world an important source of income, while at the other hand they contribute to awareness and positive involvement of residents and businesses. Adoptions as fundraising mechanisms are globally applied by non-for-profit organizations. Adopt -a- tombstone and Adopt-a-brick to market the 900 tombstones of the Jewish and African cemeteries and 1,000 bricks of the synagogue, will enable JSF to diversify funding for the sustainable protection of the area. The adoption program could have several execution models. A model is, to encourage schools nationally to adopt a brick of the synagogue. The website is an effective medium to implement a Jodensavanne adoption and donation program. There are about 900 grave markers at the sites. The remains of the synagogue count more than 1,000 historic bricks and an “Adopt-a-historic-brick” for schools and other youth organizations would have many positive impacts. 5.3.9 Events and festivals Annual events and festivals can contribute significantly to the income of the monuments, though they request much organizational inputs. In partnership with public, private and civil society institutes, events that mark specific Jewish occasions


can be executed. It is advised to develop a partnership with a professional events agency in order to plan and implement these events. 5.3.10 Sales Sales of guide books, brochures, souvenirs and all other sorts of merchandise are a welcome contribution to the site’s income. These sales are not limited to the sites, but distribution of merchandise in Paramaribo should be considered in the long term. The uniqueness of the products for sale could be enlarged by the co-operation with the local community artists. 5.2.1 Licenses, concessions and rental fees On the long term, providing facilities and concessions to entrepreneurs as well as rental fees, could form another income stream to the site.


List of Figures and Tables FIGURES AND TABLES PAGE

NUMBER Figure 1 - Map of Suriname Figure 2 - 1671 map of Mogge, with early Jewish colonization Figure 3 - Part of the Landscape Map of Suriname Figure 4 - The old bridge and the concrete bridge under construction Figure 5 - Geomorphological zones of Suriname Table 1 - Landscapes of the Study Area Figure 6 - Topographical Map Figure 7 - Landscapes, soils and forest roads of the Study Area Table 2 - Soil types at DBK 1977 Soil Map scale 1 : 200 000 Figure 8 - Landscapes and soils of the Monumental Area Table 3 - Soil types at DBK 1977 Soil Map scale 1 : 100 000 Figure 9 - Hydrological Map of the Study Figure 10 - Ecosystem map of the Study Area Table 4 - Ecosystems of the Study Area Table 5 - Ecosystems of the Study Area (combined) Figure 11 - Krubara Figure 12 - Ecological Zones of the Jodensavanne site Figure 13 - Aerial photo of Jodensavanne Figure 14 - Jodensavanne around 1800 Figure 15 - Aerial photo of Jodensavanne in the 1970’s Figure 16 - Signage board Jewish Cemetery Figure 17 - Two “Ohalim” prismatic gravestones Figure 18 - Cassipora Cemetery mapped in 1995 Figure 19 - Jodensavanne Cemetery Figure 20 - Symbols: A tree felled by the Hand of God Figure 21 - The Jodensavanne Synagogue viewed from Cordon Path Figure 22 - Illustrative reconstruction of Beraha VeShalom Figure 23 - Bruinhart grave markers Figure 24 - Wooden fence at the African Cemetery Figure 25 - Outline of the Redi Doti Village Figure 26 - Local Community pineapple farm Figure 27 - The Jodensavanne Concentration Camp in 1946 Figure 28 - Visitors at Cassipora Cemetery Figure 29 - Decaying grave marker Figure 30 - Synagogue wall Figure 31 - The medicinal well Figure 32 - Watrabebe vegetation at Cassipora Figure 33 - Erosion impacts Figure 34 - One-side fencing option Figure 35 - French drainage system Figure 36 - Boardwalk Figure 37 - Community Workshop Redi Doti Table 6 - Human Resources Table 7 - Entrance fee differentiation

3 4 7 8 9 9 11 12 13 14 15 16 17 18-19 20 22 26 27 30 31 32 33 34 36 37 38 39 43 44 46 50 54 55 55 59 63 64 67 72 74 75


Jodensavanne Foundation Board Members and Contacts

The current board members are: Guido Robles - President – [email protected]

Stephen Fokké - Secretary – [email protected]

Lily Duym – Treasurer – [email protected]

Tony Stuger - Member – [email protected]

Marchano Stuger - Member – [email protected]

Stanley Paimin Sidoel - Member – [email protected]

Roger Reeder - Member – [email protected]

Philip Dikland - Member/Technical Advisor – [email protected]

Address Jodensavanne Foundation (JSF): Zwartenhovenbrugstraat 19 P.O.B. 139 Paramaribo - Suriname Tel. (597) 410762 Fax (597) 422066 Website: www.jodensavanne.sr.org Address Israelitische Gemeente Suriname (IGS) Keizerstraat 82-84 Tel. (597) 472817 Email: [email protected] SANTOUR Foundation Surinamese Alliance for Nature Conservation and Sustainable Tourism Riekelaan 20A Tel: (597) 431700 / (597) 872 8405 Email: [email protected] / [email protected]

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http://www.jodensavanne.sr.org/�





Appendices APPENDIX I SELECTED BIBLIOGRAPHY Abbenhuis, M.F. 1943, Enige Planters en Patroonsvestigingen Adler, C. 1833, Jews in the American plantations between 1600-1700, Surinaams Almanak voor het jaar 1833 Arbell, M. 1999, Spanish and Portuguese Jews in the Caribbean and the Guianas: A Bibliography, the John Carter Brown Library, New York Arbell, M, 1991, The Jewish nation of the Caribbean: the Spanish-Portuguese Jewish settlements in the Caribbean and the Guianas / Encyclopedia Judaica Year Book 1990/91. Azijnman-Fonseca, B. 1981, Suriname door de verrekijker, Habinjan (De Opbouw) vol. 35, nr. 1 Becker, M. (Ed.) 1997, Jerusalem on the River or the Greatest Permanent Settlement of Jews in South America, Paramaribo Beker, A. 1998, Jewish Communities of the World, Lerner Publishing Group Bennett, T and R. Spaans-van de Bijl (tr.), 1992, De geschiedenis van de joden in het exotische Suriname, Misjpoge, vol. 5, nr. 3 Benoit, P.J. 1839, Voyage à Surinam: description des possessions néerlandaises dans la Guyane. Bruxelles, 1839. (Re-print by Silvia W. de Groot. Amsterdam, 1967). Ben-Ur, A and R. Frankel, 2003. Remnant Stones: The Jewish Cemeteries of Suriname - Reading Life Through Death (Pre-print) Forthcoming by Hebrew Union College Press Ben-Ur, A. 2004, Still Life: Sephardi, Ashkenazi, and West African Art and Form in Suriname's Jewish Cemeteries American Jewish History - Volume 92, Number 1, March 2004, pp. 31-79 Berg, I. 2000, Among the dead in Jewish Savannah, Unpublished article Berg, I. 2001, Soul-searching, About slavery in Suriname, Kulanu, Helping lost Jewish Communiuties, Vol. 8 no 2, http://www.kulanu.org/newsletters/2001-summer.pdf Besier, A.G. 1994. De Groene Hel. Uitgeverij Servo, Bunne, Assen. Bethencourt, C. de 1925, Notes on the Spanish and Portuguese Jews in the United States, Guiana and the Dutch and British West Indies during the seventeenth and eighteenth century, Publication AJHS vol 29

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Bijlsma, R. 1920. Het archief der Nederlands-Portugees-Israelitische gemeente in Suriname tot omstreeks 1864, Algemeen Rijks Archief, Den Haag. Bijlsma, R. 1920, De Stichting van de Portugeesch-Joodsche Gemeente en synagogue in Suriname, WIG, Jrg. 2 dl 3 Bloom, H.I. 1934, The Dutch Archives, with special reference to American Jewish history. Publications AJHS, Vol 33 Bloom, H. I. 1934, The study of Brazilian Jewish history 1623-1654, based chiefly upon the findings of the late Samuel Oppenheim, Publ. AJHS. vol. 33 Böhm, G. 1978, The synagogues of Suriname, Journal of Jewish Art, vol 6 Böhm, G. 1991, The first Sephardic cemeteries in South America and in the West Indies, Studia Rosenthaliana vol 25 Böhm, G.1987, The First Sephardic synagogues in South America and in the Caribbean area. Studia Rosenthaliana vol 22 Brand, T v.d., 2006, De Strafkolonie. Een Nederlands concentratiekamp in Suriname, Balans, Amsterdam Brandon, S, D. Nassy e.a. 1791, Geschiedenis der Kolonie van Suriname door een gezelschap van geleerde Joodsche mannen aldaar, Amsterdam Brooks, A.A. 1999, A Jungle Journey, in: Reform Judaism (Spring): 58-63; Rescue of Suriname Treasures, (Spring 2000): 6 Bruijning, C & J Voorhoeve, 1977, Jodensavanne, in: Encyclopedie van Suriname Bruijning-Meijer, R. 1991, Jodendom al 350 jaar in Suriname thuis : Jodensavanne, het Jeruzalem aan de rivier, Levend Joods Geloof, vol. 37, nr. 9 Bubberman, F.C. and E.J.C. Swellengrebel, 1955, Vegetation Map of the Jodensavanna Area. Bubberman, F.C. 1973, De bosbranden van 1964 in Suriname, Nieuwe WIG 49 (3) 163-173 Bubberman, F.C. et al.1973, Links with the past: The History of the Cartography of Suriname, 1500-1971, Amsterdam, Theatrum Orbis Terrarum B.V. Bubberman, F.C. 1974. Het Cordonpad. Suralco Magazine 1974. Ook in: J.J. Fontaine e.a. 1980. Uit Suriname's Historie. De Walburg Pers, Zutphen. pp 64-65. Bubberman, F.C. 1984, Post Gelderland. Suralco Magazine 16 (1): 1-3. Buddingh, H. 1995, Geschiedenis van Suriname, Spectrum, Utrecht.


Bye, J. de 1995. De Joodse begraafplaats te Cassipora. Website: http://www.cq-link.sr/personal/debye/index/html Bye, J. de 1999, Ter dood veroordeeld: Liefde en dood in de Surinaams-joodse geschiedenis. Paramaribo: Ralicon. Bye, J. De, 1998, Jewish names in Suriname between 1666 and 1997, and Torarica, de oude hoofdstad van Suriname, id website Bye, J. De, 1998, Surinam Jewish Computer Genealogy, ibid website Bye, J. De, 2002, (Novel) Geloof, hoop en liefde: Vestiging van de joden in de Surinaamse jungle. Schoorl, Conserve Bye, J. De 2002, Historische schetsen uit het Surinaamse jodendom. Schoorl: Conserve Central Bureau of Aerial Survey (CBL) 1971-1973 Aerial photo’s Suriname Coblijn, M van, 1997, Ruïne Jodensavanne uniek cultureel erfgoed joodse gemeenschap Suriname oudste op westelijk halfrond, in September nr. “Weekkrant Suriname” Cohen, A. & J.J. Van der Eyk 1953, Klassificatie en ontstaan van savannnen in Suriname. Geologie & Mijnbouw Ser. 2, 15: 202-214. Includes: Overzichtskaart van de savannen in Noord Suriname: savanne typen, scale 1: 1000 000. Cohen, R. 1982, The Jewish Nation in Surinam, S. Emmering, Amsterdam Cohen, R. 1984, The Misdated Ketubah: A note on the beginnings of the Suriname Jewish Community, in: American Jewish Archives Cohen, R. 1991, Jews in another environment: Surinam in the second half of the eighteenth century, Leiden, New York Cohen, R. 1975, The Egerton manuscript, American Jewish Quarterly no 74 Cortissos, R. 1999, De joden van Suriname gevestigd in de Joden Savannne, Hakehillot, nr. 2 Coutinho-Voets, E. 1979, De Portugeesch Joodsche Natie in de kolonie Suriname 1650-1800, Midwoud, Thesis Da Costa, R. 1992, De Geneeskrachtige Bron van Jodensavanne, in “Sim Shalom”; Surinaams-Israelitisch maandblad, 3e jaarg. No 3 Da Costa, R. 2004? De herkomst van Surinaamse Familienamen, Paramaribo De Bruijne, G. 1976, Grafische Verkenningen 5, Paramaribo, Romen, Bussum

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Frankel, R, 2000. Antecedents and Remnants of Jodensavanne: The Synagogues and Cemeteries of the First Permanent Plantation Settlement of New World Jews, Unpubl. Frankel, R. 2007, Kingston Talk, Unpubl. Paper. Friedenwald, H. 1897, Material for the history of the Jews in Surinam, Publications AJHS. Vol 5 Friedman, L.M. 1953, Some references to Jews in the sugar trade. Publ. AJHS. vol. 42 Friedman, S. 1998, Jews and the American Slave Trade, Transaction Publishers, London Funke, Ph. 2000, The Jewish Traveler in Suriname, Hadassah Magazine, January nr 36 Goslinga, C.C. 1985, The Dutch in the Caribbean and in the Guianas, 1680 – 1791, Van Gorcum Gottheil, R. 1902, Contributions to the history of Jews in Surinam, Publ. AJHS. vol 9. Gottheil, R.1901, Dr. David Nassy in Surinam, Publ. AJHS. Vol. 9. Haverschmidt, F. & G.F. Mees, 1994, Birds of Suriname, VACO NV, Paramaribo Herschthal, E, 2006, A Star Historian Opens a New Chapter: Jewish Slave-owners, The Jewish Daily Forward Heyligers, P.G. 1962. Vegetation and soil of a white sand savanna in Suriname. Essays of the Royal Dutch Ac. of Sciences, Department of Natural Sciences, Ser 2, part 54, no 3 Hilfman, P.A. 1907, Notes, Jews of Surinam, Publication, AJHS. Vol 16 Hilfman, P.A. 1907, Some further notes on the History of the Jews in Surinam, A. J. H. S. vol 16 Hilfman, P.A. 1909, Notes on the History of the Jews in Surinam, AJHS. Vol 18 Hollander, J. 1897, Documents relating to the attempted departure of the Jews from Surinam in 1675. Public. AJHS vol. 6 Hoogmoed, M.S. 1973, Notes of the Herpetofauna of Suriname IV. Junk, Den Haag Hoogbergen, W. 1992, De Bosnegers zijn gekomen: Slavernij en Rebellie in Suriname, Amsterdam, Prometeus


Horst, L v.d , 2004. Wereldoorlog in de West: Suriname, de Nederlandse Antillen en Aruba, 1940 – 1945, Verloren, Hilversum Husson, A.M. 1978, Mammals of Suriname, Rijksmuseum van Natuurlijke Historie Israel, J. 2001, The Jews of Dutch America, in: The Jews and the Expansion of Europe to the West 1450-1800, New York Berghahn Books Jacobs, M. 1962, A Jewish Shrine in Surinam, Jewish Heritage, 33-35 Janki, S. 2006, Landscape and Livelihoods Approaches to the Analysis of NTFP use in Suriname, Thesis, Utrecht Jansen, P.W. 1995, Internering, in “OSO”, jaarg. 14, nr. 2 Jansma, R. 1994. Ecology of some Northern Suriname savannas. Koelz Scientific Books, Koningstein, Germany. Kalff, S. 1923, Joden in Oost- en Westindie, De Indische Gids, nr. 1 Kalf, S. 1926, De Nassy’s in Suriname, in De Vrijdagavond, vol 2 and 3, nrs: 12, 14, 15, 16 and 17 Kampen, A. Van, 1975. Een kwestie van macht. Het bewogen leven van de arts Dr. L.J.A. Schoonheyt in het voormalige Nederlandsch-Indie, Nieuw Guinea, Suriname en Nederland. Van Holkema & Warendorf, Bussum Kappler, A. 1854, Zes jaar in Suriname 1836- 1842: schetsen en taferelen, Utrecht, Zutphen 1983 (rp) Kayserling, M. 1859, Die Juden in Surinam. Aus Frankel’s Monatsschrift fur geschichte und Wissenschaft des Judenthums, Vol VIII Kayserling, M. 1894, The Colonization of America by the Jews. Publ. AJHS. vol 2 Khudabux, M.R. 1983, Opgravingen van skeletmateriaal te Joden Savanne, Suriname, Mededelingen van het Surinaams Museum 41: 19-25, December Klein, D. 2003, A Cultural Mix In a Lush Landscape, New York Times, October 26

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http://www.jewishvirtuallibrary.org/jsource/vjw/Suriname.html�

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Stedman, J.G. 1992, Narrative of a five years Expedition against the Revolted Negroes of Suriname, Eds. R. Price and S. Price, Johns Hopkins, Baltimore Stichting Jodensavanne, 1998, Jodensavanne, Ons cultureel erfgoed in het oerwoud van Suriname Stichting Jodensavanne, 1998, Pamflet ter gelegenheid van de de presentatie van Rachel Frankel en Aviva-Ben-Ur in het Mahamad van de synagoge aan de Keizerstraat op 16 augustus 1998. Stipriaan, Alex v. 1997, An unusual parallel: Jews and Africans in Surinam in the 18th and 19th centuries. Studia Rosenthaliana, vol 31. Stulemeyer, H. 1978, Kamptoestanden in Nederlands Oost Indie en Suriname 1940 - 1946, Amsterdam Sulpke, C. 1833, Beschrijving van Jodensavanne, Surinaams Almanak, Amsterdam Swieringa, R. 1994, The forerunners: Dutch Jewry in the North American Diaspora. Detroit: Wayne State University Press Teenstra, M, 1835. De landbouw in de kolonie Suriname: Beschrijving van Jodensavanne in 1828, Groningen: H. Eekhof Hz. Teenstra, M.D. 1943, Beschrijving van de Joden Savanne, The Jewish Encyclopedia, vol XII “Suriname” Temminck-Groll, C. 1973, e.a. De Architectuur van Suriname 1667 – 1937, Walburg pers Teunissen, P. A. (ed) 1988, Suriname Planatlas: Vegetation, SPS and OAS, Paramaribo Teunissen, P. A. 1996, Vakantieland Suriname: Naar Powakka, Jodensavanne en Blakawatra, Educatieve reisgids voor lokaal toerisme, STS/OAS, Paramaribo Teunissen, P.A. ed. 1979, Aanbevelingen tot uitbreiding van het systeem van natuurreservaten en bosreserves in het Surinaamse laagland, 2nd. Ed. LBB - Paramaribo. Teunissen, P.A. 1978a, Reconnaissance Map Surinam Lowland Ecosystems (Coastal Region and Savanna Belt) STINASU, Paramaribo / De Walburg Pers, Zutphen, Teunissen, P.A. 1978b, De Surinaamse Landschappen. Een inleiding tot de Surinaamse levensgemeenschappen. Instituut voor de Opleiding van Leraren, (IOL), Paramaribo Teunissen, P.A. 1984, De vegetatie van Suriname. Cursus Biologie MO, IOL, Paramaribo


Teunissen, P.A., 1980, Overzicht van Surinaamse Laagland Ecosystemen met vegetatietabellen. Rapport LBB/STINASU, Paramaribo Teunissen P.A. 1998, Ecosystemen van Suriname: Urban Heritage Foundation Suriname Jodensavanne and Cassipora cemetery for the Tentative List of the Convention concerning the Protection of the World Cultural and Natural Heritage, SGES, Paramaribo UNESCO, 2005, Operational Guidelines for the Implementation of the World Heritage Convention Vink, W.A. 2001, Over migranten, suikerplanters, Joodse kleurlingen en religieuze tolerantie: De Joodse ervaring in Suriname, OSO Vink, W.A. 2008, Creole Jews: Negotiating Community in Colonial Suriname, Erasmus University, Rotterdam Visser, M. 1998. De Joodse geschiedenis in Suriname: eeuwig voortleven of voor eeuwig vergeten. DWT/Kompas d.d. 15 augustus Visser, M. 1999, Jodensavanne, Folder of Stichting Jodensavanne, Paramaribo Visser, M. 1999a, Sprekende Graven, DWT, Kompas, October nr. 40 Volders, J.L. 1966, Bouwkunst in Suriname, Hilversum Voltaire, F.M. 1759, Candide, ou l’Optimisme, Voorduin, G.W. 1860, Gezichten uit Nederlandsch West Indie: De Jodensavanne in 1859, Amsterdam Voort, J. 1973, De Westindische plantages van 1720 tot 1795 : Financien en Handel, Dissertation, Eindhoven, De Witte Wagenaar, A. 1996, Jeruzalem in de tropen; Jodensavanne in Suriname, een van de meest bedreigde monumenten van de wereld, in augustus nr.“Rotterdams Dagblad” Wiznitzer, A. 1953, The synagogue and cementery of the jewish community in Recife, Brazil (1630-1654) AJHS. no 43 Wiznitzer, A. 1954, The Exodus from Brazil and arrival in new Amsterdam of the Jewish Pigrim Fathers, 1654, AJHS, no 44 World Monuments Watch, 1999, List of 100 most endangered sites, New York Zimmermann G.P.H. 1877, Beschrijving van de Rivier Suriname: De Jodensavanne in 1873, Tijdschrift van het Aardrijkskundig Genootschap 1977, Deel II. Zuiden D. van, 1925, Rebellie van Joodsche soldaten in Suriname (1690), De Vrijdagavond, vol 2, nr 12


APPENDIX II JODENSAVANNE FOUNDATION BYLAWS (12 pg)













APPENDIX III MEMORANDUM OF COOPERATION JSF AND RD (2 pg)



APPENDIX IV FIRGURATIVE MAP OF THE CASSIPORA CEMETERY PROPERTY


APPENDIX V FIGURATIVE MAP OF THE JODENSAVANNE PROPERTY


APPENDIX VI CASSIPORA CEMETERY LAYOUT


APPENDIX VII JODENSAVANNE CEMETERY LAYOUT


APPENDIX VIII AFRICAN (CREOLE) CEMETERY LAYOUT


APPENDIX IX BERAHA VeSHALOM RECONSTRUCTION R. FRANKEL


APPENDIX X COMMUNITY TIMBER CONCESSIONS IN THE REGION OF JODENSAVANNE


APPENDIX XI JODENSAVANNE PARK LAYOUT AND VILLAGE FOUNDATIONS


APPENDIX XII MONUMENTAL AREA ZONES & OVERVIEW


APPENDIX XIII POTENTIAL IMPACTS OF PHYSICAL, BIOLOGICAL AND HUMAN FACTORS ON MONUMENTS, NATURE AND VISITOR EXPERIENCE, AND MEASURES TO PREVENT, MITIGATE AND REHABILITATE DAMAGE IN THE MONUMENTAL AREA (4 pg)

Actions (Potential) problems and threats, specific to the site

Possible solutions to the problems/threats (prevention and mitigation measures)

PRESERVATION OF MONUMENTS

Erosion, bio-deterioration or destruction of epitaphs due weather conditions Erosion of soils caused by heavy rains, mainly in the Jodensavanne site

Monitoring and reporting according to plan; A preservation specialist will survey and indicate managerial actions regarding conservation and/or rehabilitation of artifacts; Construction of “French drainage system” in the JC and gravel hardening.

Open joints between bricks of remains of the synagogue and burial monuments due to weather and decay

Repointing of mortar joints by qualified historic masonry specialist or artist; Train local artist/mason in historic masonry.

NATURAL IMPACTS Disintegration of typical wooden grave markers by hot and moist weather conditions

Fencing the African cemetery and placement of warning signs for visitors. Study impregnation or plasticizing options; hire wood preservation specialist.

Overgrowth of the site by secondary rainforest vegetation

A site maintenance schedule will prevent the site from overgrowing. Trees threatening the monuments will be cut while shade trees with safe root systems and not-aggressive leaf litter will be planted in between to provide shadow to visitors and monuments.

Disintegration of the historical objects by roots of woody plants, wild animals and by termites destroying wooden grave markers and other objects

A site maintenance schedule will eliminate woody seedlings growing on and next to synagogue, graves and wooden grave markers. No environmentally unfriendly but biological weed killers. Introduce biological pest control. In and near wooden grave markers, signs and facilities, termites will be kept under control.

Wooden grave markers present in a savannah forest with a litter layer are open to fire. In the past such forest fires already damaged some markers

The maintenance plan includes the prohibition of fire on site

Wooden grave markers present in a savannah forest with a litter layer are open to fire. In the past such forest fires already damaged some markers

The maintenance plan includes the prohibition of fire on site

Branches of trees that threaten to fall on tombstones or on visitors.

Regularly prune limbs of trees that threaten to fall.


Actions (Potential) problems and threats,

specific to the site Possible solutions to the problems/threats (prevention and mitigation measures)

HUMAN IMPACTS

Visitors can damage monuments and vegetation:

Preventive: well-manage access to monuments; list all visitors and provide every group or individual with leaflet, including goals and values, and insist on respectful behavior; erect signage with guidelines. It is prohibited to: walk on synagogue walls, touch synagogue (and other) bricks, sit on grave stones, touch wooden grave markers, keep children unguided. See also guidelines to protect nature (below)

Visitors can carry away pieces of tombstones and other stone (bricks) or wooden fragments, and plants!

Preventive: park staff has to steadily collect all found fragments, register the place on the site map and move them to a safe location; place warning signs!

INCREASE OF VISITORS

Visitors create environmental / social problems such as: Overcrowding, litter, human waste, social disturbance, user conflicts, pollution, vandalism, habitat loss, noise, soil compaction, soil removal, sewage, increased water demand

Create recreation zone (at a distance from prime monuments) Implement waste management plan; provide visitors with plastic bags to carry garbage home for disposal or charge waste disposal fee; limit or direct access to zones; limit entrance; Special rules and extra staff on peak days and weekends;

INCREASE OF TRAFFIC

Reduced air quality, dust, noise, erosion

Save sufficient zone of natural vegetation to reduce dust and noise traffic; Establish new parking lot for visitors

PRESERVATION OF PARK AREA

Maintenance of the site’s serenity (imagination to stroll in the 18th century)

The surrounding forest will act as a buffer to prevent visual pollution from surrounding roads and traffic, agricultural land and build up areas.

Visitor facilities such as a visitor’s center, sanitary units and resting shelters will not be constructed in the sight of the historical objects. Removal of existing manager’s facility and sanitary unit.

Trail erosion and safety Monitoring and inspection of trails and natural risks; train staff in risk management. Provide visitors a park trail map. Mark trails and provide trail names. Construct boardwalks in the lower regions of the site. Fortify trails when needed with gravel or wood chips.

PRESERVATION OF SURROUNDING FOREST AREA (BUFFER ZONE)

Biodiversity The Monumental Area is also attractive because of its biodiversity on the ecosystem level (high dryland forest, savanna forest, savanna wood, scrub and open savannas) and on the species level (flora and fauna. This diversity should be protected by a series of measures.

The site’s surrounding forest and the buffer zone will further be made accessible by attractive trails for nature loving visitors, in close partnership with local community.




Onsite and in the buffer zone forest, plant collecting, hunting and bird collecting is prohibited. This will be mentioned on signs at the parking lot, at the site entrance, on site and in folders. In specific situations, this rule may be exempted for the local community

In the area surrounding the site and buffer zones, the Hunting Law is applicable to outsiders and local communities.

Vegetation fire risk The site savanna forests, savanna wood, savanna scrub and grass savannas are vulnerable for leaf litter, scrub and grass fires. JSH staff, contractors, local residents and visitors may start fires.

Implement a fire risk awareness program for JSF staff and contractors in the Monumental Area. (Operational Plan) Train JSF staff and local volunteers in fire control Fire risks and possible impacts will be communicated with the local communities Fire risks signs will be erected at access points, on parking lots, on site and in leaflets, and “no smoking” -signs will be placed!

COMMUNITY ISSUES

Social unrest develops because of unsolved land rights problems

The local community is represented in the Jodensavanne Foundation board: the local community is regarded as co-manager Communicate the Management Plan with the local community; Keep an open dialogue with local community leaders and members on all developments that are relevant to them; Awareness and training programs should be performed steadily.

Discomfort due to visitor overcrowding

The JSF keeps in mind that visitors never may become a nuisance to the local communities. A folder will tell visitors how to behave in relation to: - Noise and dust, harvesting crops, hunting, animal and plant collecting, shooting photo’s etc. - Off-road driving, savannah rally’s, camping etc.

Limited community benefits

Local communities should benefit from the monumental sites in several ways:

3.1 - work as employees / contractors for the JSF 3.2 - guiding tourists within the monumental

zone, the buffer zone or study area 3.3 -hospitality-related activities: costumer

service, food and beverage, lodging, recreation service, cultural shows, indigenous games etc.

3.4 - adventure guides: hiking, biking, savannah trekking, horseback riding, canoeing, kayaking

3.5 - creating arts and selling souvenirs, clothing and crafts

3.6 - funding of sustainable development projects (schools, health service etc)




Buffer zone management constraints

The established buffer zones, their functions, possibilities and limitations need to be communicated frequently with local communities. Buffer zone monitoring or inspection takes place regularly by management and village representatives. - no hunting and bird catching - no shifting cultivation

- no occupation of the zone Free entrance for all community members

Local political tensions Disagreements within community structures or between JSF and RD, should be addressed by regular meetings and community supportive models.


APPENDIX XIV JODENSAVANNE ACTION PLAN JC: Jodensavanne Cemetery AC: African Cemetery CC: Cassipora Cemetery RD: Redi Doti village SN: Synagogue STS: Suriname Tourism Foundation

Short (2008-2009) Medium (2009-2010) Long (2011-2012) Construct fencing JC and AC Renew mortar joints synagogue: by

specialist Demarcate bounderies of all zones Study French drain option for JC Restrict use of fire Enhance local archeological awareness Develop site inspection form Study preservation wooden markers Develop conservation plan

Finalize preservation plan Construct fencing CC and SN Construct drainage system JC Finalize conservation plan synagogue Finalize mortuary foundation Remove harmful trees and vegetation Study options repairs of brick

foundations Implement preservation African grave

markers Study options to re-carve grave

markers

Implement preservation plan Recondition brick foundations Study and preserve ritual bath Develop nature conservation model

in cooperation with RD for CC

Develop operational and maintenance plan

Select/appoint site manager & assistant manager

Train/upgrade management team Place signage boundaries & parking Place warning signs near grave markers Establish new parking area Replace entrance block & entrance

shelter Place park benches in JS and CC Recondition access to medicinal well Recodition acces roads JS and CC Collect and save stone fragments

Train en professionalize staff Implement operational &

maintenance plan Implement waste management plan

in cooperation with RD Select / appoint education manager Select / appoint/train monitoring

assistant Recondition roads and trails Reconstruct site medicinal well Construct Cassipora jetty and

boardwalk Construct boardwalk at Jodensavanne

village site Establish head office in Paramaribo

Upgrade management and staff Improve energy, water supply and

communication Improve exhibition facility Improve trails and facilities for

visitors with disabilities

Research preservation methods African grave markers in coop with ICOMOS

Develop network research institutes Test water of all wells regularly Determine carrying capacity visitors Develop research program

Prepare geophysical exploration for graves

Prepare archeological excavations village

Survey archeological artifacts SN and CC

Study and develop conservation models to slow down bio-deterioration processes

Stimulate research: Post Gelderland, Cordon Path and

former concentration camp African history 17th century Jewish life village mooring quays

Develop monitoring indicators monuments

Develop visitor monitoring system Register all visitors Train staff in observation reporting Monitor broken grave markers Monitor buffer zone use Evaluate monitoring programs

Continue and improve monitoring programs

Monitor visitor behavior Monitor service quality Monitor tree flowering and wild life Monitor rainfall and water quality of

springs Monitor impacts to monuments Evaluate monitoring programs

Continue and improve monitoring programs

Monitor in coop with University: vegetation, wild life, butterflies e.g.

Evaluate monitoring programs

C O N S E R V ATION

R E S E ARC H

MONITOR IN G

MANAGEME N T


Re-activate guest book Create reliable vistor statistics Develop visitor guidelines Create printed information: visitor

welcome, conservation goals and expected behavior

Site hardening & reinforce access trails Develop new entrance ticketing. system Construct site benches & rain hide Develop volunteer program Develop visitor satisfaction survey

Relocate sanitary facilities Develop park trails system JS Re-establish visitor center Create recreation zone Construct rest and picnic shelters Develop education youth program Develop souvenirs in coop. with RD Develop leaflet iconography Create booklet in view 325 years

synagogue Conduct visitor satisfaction survey

Continue Improve visitor facilities Develop models for sustainable

visitor experience Develop bicycle, hiking, kayaking

and canoeing routes Stimulate agrotourism in coop RD Improve school education program Dev. creative writing competition Interpret trees and medicinal

plants Provide checklist

Prepare nomination UNESCO World heritage

Evaluate monthly with village council Enhance local awareness for

monuments Develop agreement with Fam. Chelius Execute yearly consultations with

villages Arrangements for Wijngaarde

graveyard Select and train local guides Develop certification tour operators

/guides Stimulate tour operator visits to RD Develop program for local school

children Train local people in service, hygiene,

safety Membership club “Friends of

Jodensavanne” Prepare pineapple festival with RD Enhance cooperation University and

other institutes

Develop international partnerships Develop & execute program 325 yrs

synagogue Develop business options with RD,

Chelius & private sector: lodging, food and crafts

Execute certification program toor operators

Develop relations with research institutes

Improve relations tourism industry Improve health service and safety in

cooperation with RD Enhance river-based activities in

cooperation with RD Develop Cordon Path in coop with

STS/ RD Co-organize Indigenous Jewish

Pineapple Festival Cooperate to develop Para East

Tourism Plan with public, private and CBO’s

Stimulate international volunteers Improve river-based cooperation

with plantations and resorts Foster and develop artistic creativity

based on cultural heritage Jodensavanne with art institutes

Support development of permanent exhibition concentration camp history in cooperation with RD/ Embassy of the Netherlands

Increase visitor entry fee Update and create interactive website Prepare profit E-marketing Impose parking, mooring, garbage &

toilet fee Develop donation and adoption

programs Select and install 325 yrs international

committee

Marketing and promotion & website Increase sales items including DVD’s Develop & execute volunteer program Execute donation/ adoption programs Attract funding 325 yrs synagogue

Improve adoption programs Improve website promotion Sustain funding Improve sales merchandise Develop concession, rental and

licensing system

VISISTOR S E D C O M M UNITY & P ARTNER S

P R O M OTION & F I N


APPENDIX XV COMMUNITY WORKSHOP FLYERS AND

ILLUSTRATIONS

Workshop

Jodensavanne: Unesco World heritage site

Datum: 11 Maart 2007

Onderwerpen: Wat is de betekenis van UNESCO World Heritage? Welke World Heritage Sites zijn er in de wereld? Waarom moeten Jodensavanne en de Cassipora begraafplaats

cultuurmonumenten worden? Op welke wijze kunnen lokale gemeenschappen bijdragen aan en profiteren

van een World Heritage Site? Welke voordelen zijn er voor Redi Doti en Pierre Kondre? Hoe kan duurzaam toerisme bijdragen aan de ontwikkeling van de inheemse

dorpen? Welke zijn de economische perspectieven? Waarom is een managementplan belangrijk? Hoe kunnen de gemeenschappen participeren en profijt hebben zonder de

rechten op de gronden te verliezen? In hoeverre is een Win-Win mogelijk?

Coördinator: Ir. Harrold A. Sijlbing


Redi Doti Community Workshop Carolina and Ayo Village Counsels


Lijst van genodigden voor de stakeholdersvergadering van 9 december 2007

1. ACCESS Tours 2. Bestuur en bewoners inheems dorp Pierrekondre 3. Bestuur en bewoners inheems dorp Redi Doti 4. Bestuur inheems dorp Cassipora 5. Bestuur inheems dorp Powaka 6. Bestuur Para Force 7. Bestuur plantage Ayo 8. Bestuur plantage Carolina 9. Bestuur plantage Estherslust 10. Bestuur plantage Toevlucht 11. Bestuursleden Stichting Jodensavanne 12. Bestuursopzichter Para-Oost 13. Blue Frogg 14. Consultant Pieter Teunissen 15. DC Para 16. Directeur Babunhol River Resort 17. Directeur Cultuur 18. Directeur RO – Mr. P. Meulenhof 19. Directeur ROGB – Frans Kasantaroeno 20. Directeur STS 21. Directie Overbridge 22. Directie SGES 23. Familie Chelius 24. Green Travel 25. JOSSY’s TOURS 26. Landmeter Lieuw Kie Song 27. METS NV. 28. Stichting Merodia –Cynthia McLeod 29. Sun and Forest 30. Surinaams Joodse Vereniging 31. VIDS


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