Abstract
More than three centuries ago, a man named Kojo became the leader of a group of self-emancipated African Jamaicans , referred to as Maroons . Although Kojo is one of the most famous African Jamaicans of his time, little is known about his physical appearance. Based on equivocal historical sources, nineteeth- and twentieth-century writers generally accepted that Kojo was “hunchbacked”. More recent scholarship has challenged this interpretation, claiming that Kojo’s condition was rhetorical and not corporeal—nothing more than a posthumous colonial effort to disfigure an otherwise indomitable adversary. However, viewed through the lens of social disability theory, there is little compelling ethnohistoric evidence to substantiate the assumption that, if Kojo did indeed have a visible body difference or spinal pathology, like kyphosis, such a condition would have necessarily disqualified him from holding the chief Maroon leadership position. To the contrary, special marked status might have actually helped to enable Kojo to assume power. It is argued that if scholars do not carefully contextualize paleopathological data and allow for the role of cultural creativity, then they run the risk of perpetuating disability stigma. This is particularly important because bioarchaeologists, unlike many other history scholars, have the advantage of being able to marshal physical evidence about specific people that can be used to critically read disability history.
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Notes
- 1.
Kyphosis refers to an exaggerated convex curvature of the spine.
- 2.
Theoretical models of culture change, including diffusion, evolution, and acculturation, continue to be the subject of considerable archaeological discourse (Trigger 2006). The concept of cultural creativity, which is often applied in ethnically diverse colonial settings, is considered a more agentive theoretical perspective, which envisions historical actors not simply as passively or reactively modifying their behaviors or beliefs, but rather actively enacting their social worlds (Silliman 2005).
- 3.
Campbell (1988: 46–47) suggested this terminology might refer to a fictive kinship structure, reflecting African conceptions of clanship, rather than consanguinity.
- 4.
Though the author is unaware of other documented cases where a person with a spinal pathology became a Maroon leader, in 1634, a Maroon in Cartagena, located in the modern nation of Columbia, testified that a man referred to as “Francisco Criollo Corcovado” or “el Corcovado” guided him and other self-liberated people to the Maroon palenque of Limón. Corcovado translates as “hunchback” (McKnight 2009: 71–77).
- 5.
For example, Namba Roy, an Accompong Maroon, wrote a historical novel about his ancestors that features body differences as a central theme (Roy 1986).
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Acknowledgements
I thank the Department of Anthropology at the University of California, Santa Cruz (UCSC) for funding my participation in the 2015 AAPA symposium in which these ideas were first presented. In April 2016, a more fully developed version of this paper was presented to the undergraduate Anthro Society at UCSC, as part of their Tea Time series. This chapter has benefited from insightful conversations with several people, most notably Mark Anderson, Jennifer Byrnes, BenJee Cascio, J. Brent Crosson, Ian Hancock, J. Cameron Monroe, and Peter Schmidt. In addition, Judith Habicht Mauche, Jude Todd, Christina Verdugo, and Eden Washburn commented on earlier drafts of this chapter. Finally, Jennifer Byrnes, Jennifer Muller, and three anonymous reviewers provided critical and much appreciated reviews. I thank all of these above named individuals, institutions, and organizations. However, any deficiencies contained herein remain mea culpa.
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Ingleman, D.A. (2017). Kojo’s Dis/Ability: The Interpretation of Spinal Pathology in the Context of an Eighteenth-Century Jamaican Maroon Community. In: Byrnes, J., Muller, J. (eds) Bioarchaeology of Impairment and Disability. Bioarchaeology and Social Theory. Springer, Cham. https://doi.org/10.1007/978-3-319-56949-9_6
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