Black History Month 2022 Jeopardy Boards Post Mortem - Who Did I Leave Out?

[qwlauren35]

Last edited Sun Feb 27, 2022, 11:18 PM - Edit history (1)

I am DEFINITELY doing another set of Jeopardy boards next year, just because there is one person I *know* I left off, so there must be others of equal importance.

Who did I leave off? Neil deGrasse Tyson.

If there are categories you wish I had done, let me know and I'll make notes for next yearl

[tishaLA]

1. I'd just like to say I'm still mad

that I forgot the name of the writer of "The Known World." It's one of my favorite books of the last 20 years, just beautifully poetic, and it plays with temporality in such interesting ways.

Maybe I missed it, but there should be a category about black scientific achievement. I also think more non-US based black history questions might be nice (i.e., anti-colonial efforts, uprisings, Afro-Caribbean. Afro-Canadian categories).

Then maybe explain why I didn't do as well as I expected in the rap category! I should have aced that. (I liked the whole thing, though, and it introduced me to blind spots in my knowledge base).

[qwlauren35]

2. Thank you SO MUCH for your feedback.

I was talking to some friends the other day who played with the boards, but said that they tend not to take the time to "like" or "comment" on things, so its hard to know how many people actually tried them out. One friend said she was on a car trip with her family and the youngsters vs. the Old School played. Old School won.

My knowledge of Afro-Caribbean history is pathetic, but I have recently been schooled. I'll have to think about what questions I can ask that are not so hard that no one can get them, but still provide a learning opportunity. I could also have an African History topic.

I did inventors and doctors, but yes. I can do more - again, it's a challenge to find people/inventions that are interesting, but stated in a way that's not too challenging.

Again, many thanks for your feedback. I'm glad you had fun.

[old as dirt]

3. Juan Tumba and his band go in the category of "cattle rustlers of the 1700s".

Here's the only english source that I've even seen his name mentioned.

https://www.culturalsurvival.org/

Cultural Survival Quarterly Magazine: https://www.culturalsurvival.org/csq

Maroons in the Ameicas (December 2001): https://www.culturalsurvival.org/publications/cultural-survival-quarterly/25-4-maroons-americas

Miners & Maroons: Freedom on the Pacific Coast of Colombia and Ecuador

https://www.culturalsurvival.org/publications/cultural-survival-quarterly/miners-maroons-freedom-pacific-coast-colombia-and-ecuador

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Perhaps the largest palenque formed in the Pacific Lowlands was El Castigo, in the foothills of the Western Cordillera between Barbacoas and the upper Patía valley. According to Zuluaga and Bermúdez (1997): "It was at some point in [the] period between 1635 and 1726 that the palenque of El Castigo arose." Around 1732 the palenque had grown and was made up of two settlements, each with a church: "one which the blacks now call Nachao, and a half-day's walk away another, called Nalgua." The former was said to be home to 200 residents, the latter 100. With time these towns acquired legitimacy and legality vis-à-vis Spanish civil and ecclesiastical authorities, demonstrating their capacity to negotiate formal integration into colonial society. It is apparent that the palenqueros of El Castigo were simply legalizing an established set of relationships, including commercial and godparentage ones, with neighboring slave and free communities in the Patía Valley.

On the Dagua River above Buenaventura the "free town" of Sombrerillo emerged in the 18(th)century. Sombrerillo's roughly 200 residents lived by the transport trade linking the coast to Cali. These free individuals, particularly canoe polers and overland carriers, were highly mobile and well-informed. Partly as a result, Sombrerillo came to be recognized as a refuge for escaped slaves, especially those coming from Cauca Valley haciendas. Fugitives were said to be well-received and some moved westward toward Buenaventura to form similar communities at La Vibora, Triana, and Magdalena.

Also in the 18(th)century, it appears that in the upper Patía Valley a sort of Maroon aid society developed, capable of protecting and absorbing slaves escaping both highland haciendas and lowland mines. Although no palenque as such was constructed, a variety of pueblos de libres served the same purpose. The best known example, recorded in 1749, is that of a group of free persons led by a certain Juan Tumba. Similar refuges appear to have been scattered throughout the huge and thinly populated Patía Basin. Such communities, the remnants of which still survive today, lived primarily by ranching and small-scale agriculture.

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