The Changing Symbolism of the 1938 Voortrekker Centenary Monuments
Total Page：16
File Type：pdf, Size：1020Kb
Load more
Recommended publications
-
The Restoration of Tulbagh As Cultural Signifier
BETWEEN MEMORY AND HISTORY: THE RESTORATION OF TULBAGH AS CULTURAL SIGNIFIER Town Cape of A 60-creditUniversity dissertation submitted in partial fulfilment of the Degree of Master of Philosophy in the Conservation of the Built Environment. Jayson Augustyn-Clark (CLRJAS001) University of Cape Town / June 2017 Faculty of Engineering and the Built Environment: School of Architecture, Planning and Geomatics The copyright of this thesis vests in the author. No quotation from it or information derived from it is to be published without full acknowledgement of the source. The thesis is to be used for private study or non- commercial research purposes only. Published by the University of Cape Town (UCT) in terms of the non-exclusive license granted to UCT by the author. University of Cape Town ‘A measure of civilization’ Let us always remember that our historical buildings are not only big tourist attractions… more than just tradition…these buildings are a visible, tangible history. These buildings are an important indication of our level of civilisation and a convincing proof for a judgmental critical world - that for more than 300 years a structured and proper Western civilisation has flourished and exist here at the southern point of Africa. The visible tracks of our cultural heritage are our historic buildings…they are undoubtedly the deeds to the land we love and which God in his mercy gave to us. 1 2 Fig.1. Front cover – The reconstructed splendour of Church Street boasts seven gabled houses in a row along its western side. The author’s house (House 24, Tulbagh Country Guest House) is behind the tree (photo by Norman Collins). -
Pretoria Student Law Review (2019) 13
PRETORIA STUDENT LAW REVIEW (2019) 13 Pretoria Tydskrif vir Regstudente Kgatišobaka ya Baithuti ba Molao ya Pretoria Editor-in-chief: Primrose Egnetor Ruvarashe Kurasha Editors: Thato Petrus Maruapula Mzwandile Ngidi Frieda Shifotoka 2019 (2019) 13 Pretoria Student Law Review Published by: Pretoria University Law Press (PULP) The Pretoria University Law Press (PULP) is a publisher, based in Africa, launched and managed by the Centre for Human Rights and the Faculty of Law, University of Pretoria, South Africa. PULP endeavours to publish and make available innovative, high-quality scholarly texts on law in Africa. PULP also publishes a series of collections of legal documents related to public law in Africa, as well as text books from African countries other than South Africa. For more information on PULP, see www.pulp.up.ac.za Printed and bound by: Minit Print, Hatfield, Pretoria Cover: Design by Adebayo Okeowo To submit articles, contact: PULP Faculty of Law University of Pretoria South Africa 0002 Tel: +27 12 420 4948 Fax: +27 12 362 5125 [email protected] www.pulp.up.ac.za ISSN: 1998-0280 © 2019 TABLE OF CONTENTS Editors’ note: Legacy v by Primrose Egnetor Ruvarashe Kurasha Tribute v ii Note on contributions viii Restoring electricity use with the spoliation remedy: A critical comment on Eskom Holdings Soc Ltd v Masinda 1 by Gustav Muller Prescription: The present interpretation of extinctive prescription and the acquisition of real rights 17 by Celinhlanhla Magubane To be black and alive: A study of the inherent racism in the tertiary education system in post-1994 South Africa 27 by Chelsea L. -
The Suppression of Communism, the Dutch Reformed Church, and the Instrumentality of Fear During Apartheid
THE SUPPRESSION OF COMMUNISM, THE DUTCH REFORMED CHURCH, AND THE INSTRUMENTALITY OF FEAR DURING APARTHEID. SAMUEL LONGFORD: 3419365 SUPERVISOR: PROFESSOR PARTICIA HAYES i A mini-thesis submitted for the degree of MA in History University of the Western Cape November 2016. Supervisor: Professor Patricia Hayes DECLARATION I declare that The Suppression of Communism, the Dutch Reformed Church, and the Instrumentality of Fear during apartheid is my own work and has not been submitted for any degree or examination in any other university. All the sources I have used or quoted have been indicated and acknowledged by complete references. NAME: Samuel Longford: 3419365 DATE: 11/11/2016. Signed: ii ACKNOWLEDGEMENTS. This mini-thesis has been carried out in concurrence with a M.A. Fellowship at the Centre for Humanities Research (CHR), University of the Western Cape (UWC). I acknowledge and thank the CHR for providing the funding that made this research possible. Opinions expressed and conclusions arrived at are those of the author and are not necessarily to be attributed to the CHR. Great thanks and acknowledgement also goes to my supervisor, Prof Patricia Hayes, who guided me through the complicated issues surrounding this subject matter, my partner Charlene, who put up with the late nights and uneventful weekends, and various others who contributed to the workings and re-workings of this mini-thesis. iii The experience of what we have of our lives from within, the story that we tell ourselves about ourselves in order to account for what we are doing, is fundamentally a lie – the truth lies outside, in what we do.1 1 Slavoj Zizek¸ Violence: Six Sideways Reflections (London: Profile Books, 2008): 40. -
Rhodes Fallen: Student Activism in Post-Apartheid South Africa
History in the Making Volume 10 Article 11 January 2017 Rhodes Fallen: Student Activism in Post-Apartheid South Africa Amanda Castro CSUSB Angela Tate CSUSB Follow this and additional works at: https://scholarworks.lib.csusb.edu/history-in-the-making Part of the African History Commons Recommended Citation Castro, Amanda and Tate, Angela (2017) "Rhodes Fallen: Student Activism in Post-Apartheid South Africa," History in the Making: Vol. 10 , Article 11. Available at: https://scholarworks.lib.csusb.edu/history-in-the-making/vol10/iss1/11 This History in the Making is brought to you for free and open access by the History at CSUSB ScholarWorks. It has been accepted for inclusion in History in the Making by an authorized editor of CSUSB ScholarWorks. For more information, please contact [email protected]. History in the Making Rhodes Fallen: Student Activism in Post-Apartheid South Africa By Amanda Castro and Angela Tate The Cecil Rhodes statue as a contested space. Photo courtesy of BBC News.1 In early March of 2015, the steely gaze of Cecil Rhodes—ardent imperialist, founder of Rhodesia (now Zimbabwe and Zambia), and former Prime Minister of the Cape Colony—surveyed the campus of the University of Cape Town (UCT) through a splatter of feces. It had been collected by student Chumani Maxwele from “one of the portable toilets that dot the often turbulent, crowded townships on the windswept plains outside Cape Town.”2 Maxwele’s actions sparked a campus-wide conversation that spread to other campuses in South Africa. They also joined the global conversations about Black Lives Matter; the demands in the United States to remove Confederate flags and commemorations to Confederate heroes, and the names of racists (including President 1 Andrew Harding, “Cecil Rhodes Monument: A Necessary Anger?,” BBC News, April 11, 2015, accessed March 3, 2016, http://www.bbc.com/news/ world-africa-32248605. -
Article Differing Interpretations of Reconciliation in South Africa
Article Differing interpretations of reconciliation in South Africa: a discussion of the home for all campaign1 Sally Matthews [email protected] Abstract The theme of reconciliation remains an important one in South African politics. The issue of reconciliation was recently highlighted by South African Human Rights Commission chairperson, Jody Kollapen. According to Kollapen, in South Africa we have a problematic narrow interpretation of reconciliation, one that presents reconciliation and transformation as being in opposition to one another. This paper explores some of the debates about reconciliation as a process and then relates these to the Home for All Campaign. This Campaign was aimed at encouraging white South Africans to acknowledge the injustices of the past and to commit themselves to healing divisions and reducing inequalities in contemporary South Africa. It conceived of reconciliation as a process in which the onus is on white South Africans to take the initiative in reconciling with black South Africans. The Campaign received much publicity and provoked debate but never managed to gain the support of a significant number of white South Africans. In this paper, I explore the reasons for the Campaign’s failure to meet all of its objectives, relating this to contemporary South African discourse on reconciliation. I argue that the Campaign’s interpretation of reconciliation was valuable and necessary and that it remains imperative in South Africa that white South Africans critically reflect upon past and present privileges and take the initiative in processes of inter-racial reconciliation. More than fifteen years after the end of apartheid the topic of post-apartheid inter-racial reconciliation in South Africa remains pertinent. -
RECONCILIATION MONTH “United in Action Against Racism, Gender Based Violence and Other Intolerances”
RECONCILIATION MONTH “United in Action Against Racism, Gender Based Violence and Other Intolerances” ”We must therefore act together as a united people, for national reconciliation, for nation building, for the birth of a new world We must therefore act together as a united people, for national reconciliation, for nation building, for the birth of a new world” Nelson Mandela BACKGROUND TO SOUTH SFRICA’S RECONCILIATION Day of Reconciliation, also called Day of the Vow, Day of the Covenant, or Dingane’s Day, public holiday observed in South Africa on December 16. The holiday originally commemorated the victory of the Voortrekkers (southern Africans of Dutch, German, or Huguenot descent who made the Great Trek) over the Zulus at the Battle of Blood River in 1838. Before the battle, the Voortrekkers had taken a vow that, if they succeeded in defeating the Zulus, they would build a church and observe the day as a religious holiday. The observance became known as Dingane’s Day (after the Zulu king Dingane), and in 1910 the day was established as a public holiday. In 1952 the ruling National Party passed the Public Holidays Act, which changed the holiday’s name to Day of the Covenant (later changed in 1980 to Day of the Vow) and formally declared the day a religious holiday. As a result, activities such as sports events and theatre performances were banned. The Day of Reconciliation is observed on Wednesday, December 16, 2020 in South Africa. The day gained additional significance in 1961, when the military wing of the African National Congress, Umkhonto we Sizwe (“Spear of the Nation”), chose the date to begin an armed conflict against the ruling government’s policy of apartheid. -
South Africa: Afrikaans Film and the Imagined Boundaries of Afrikanerdom
A new laager for a “new” South Africa: Afrikaans film and the imagined boundaries of Afrikanerdom Adriaan Stefanus Steyn Thesis presented in fulfilment of the requirements for the degree of Master of Arts in Social Anthropology in the faculty of Arts and Social Sciences at Stellenbosch University Supervisor: Dr Bernard Dubbeld Faculty of Arts and Social Sciences Department of Sociology and Social Anthropology December 2016 Stellenbosch University https://scholar.sun.ac.za By submitting this thesis electronically, I declare that the entirety of the work contained therein is my own, original work, that I am the sole author thereof (save to the extent explicitly otherwise stated), that reproduction and publication thereof by Stellenbosch University will not infringe any third party rights and that I have not previously in its entirety or in part submitted it for obtaining any qualification. December 2016 Copyright © 2016 Stellenbosch University All rights reserved Stellenbosch University https://scholar.sun.ac.za Abstract The Afrikaans film industry came into existence in 1916, with the commercial release of De Voortrekkers (Shaw), and, after 1948, flourished under the guardianship of the National Party. South Africa’s democratic transition, however, seemed to announce the death of the Afrikaans film. In 1998, the industry entered a nine-year slump during which not a single Afrikaans film was released on the commercial circuit. Yet, in 2007, the industry was revived and has been expanding rapidly ever since. This study is an attempt to explain the Afrikaans film industry’s recent success and also to consider some of its consequences. To do this, I situate the Afrikaans film industry within a larger – and equally flourishing – Afrikaans culture industry. -
Designing the South African Nation from Nature to Culture
CHAPTER 3 Designing the South African Nation From Nature to Culture Jacques Lange and Jeanne van Eeden There is to date very little published research and writing about South African design history. One of the main obstacles has been dealing with the legacy of forty years of apartheid censorship (1950 to 1990) that banned and destroyed a vast array of visual culture in the interests of propaganda and national security, according to the Beacon for Freedom of Expression (http://search.beaconforfreedom.org/about_database/south%20africa.html). This paucity of material is aggravated by the general lack of archival and doc- umentary evidence, not just of the struggle against apartheid, but also of the wider domain of design in South Africa. Even mainstream designed mate- rial for the British imperialist and later apartheid government has been lost or neglected in the inadequate archival facilities of the State and influential organizations such as the South African Railways. Efforts to redress this are now appearing as scholars start to piece together fragments, not in order to write a definitive history of South African design, but rather to write histories of design in South Africa that recuperate neglected narratives or revise earlier historiographies. This chapter is accordingly an attempt to document a number of key moments in the creation of South African nationhood between 1910 and 2013 in which communication design played a part. Our point of departure is rooted in Zukin’s (1991: 16) belief that symbolic and material manifestations of power harbour the ideological needs of powerful institutions to manipulate class, gender and race relations, ultimately to serve the needs of capital (and governance). -
Produksie Notas
- 1 - - 2 - INLEIDING Die oorspronklike konsep van 'Liefling die Movie' is geformuleer deur Paul Kruger in 2008. Voor- produksie het in 2009 begin en die rolprent sal hierdie somer op 19 November in Suid Afrika vrygestel word. Dit is n eerste vir Suid Afrika op verskeie gebiede. Die eerste Afrikaanse musiekblyspel wat in 30 jaar op die groot skerm vertoon sal word. Die room van Suid Afrikaanse produksie spanne, kunstenaars en akteurs is betrek. Die film is binne drie maande in en om Hartbeespoortdam in Noordwes geskiet. Die film is vervaardig onder die vaandel van Hartiwood Films met Paul Kruger as die leier en fotografiese regisseur van die Liefling-span. 24 Afrikaanse liedjies is verwerk deur Johan Heystek en die choreograaf is Raymond Theart. Brian Webber is die regisseur van die opwindende dans en sangervaring in 'Liefling, die Movie' LIGGING Liefling, die Movie is hoofsaaklik in die dorpie Hartbeespoort in die Noordwes Provinsie geskiet. Die dorp is om die Hartbeespoortdam gebou. Dit is geleë suid van die Magaliesberge en noord van die Witwatersberge, ongeveer 35km wes van Pretoria. Die panoramiese uitsig en bergagtige ligging het meegebring dat Hartbeespoort n gewilde uitspanplek vir stedelinge geword het.Dit bied n verskeidenheid van water- en lugsport aan besoekers, spog ook met n akwarium, private dieretuin, slangpark,en kabelspoor. Die pragtige natuurskoon is n perfekte agtergrond vir rolprent. - 3 - LIEFLING – DIE LIEDJIE - LIRIEKE Jy weet dat ek nie sonder jou kan bestaan nie Jy weet dat jy ook nie alleen kan bestaan nie Dit -
Early History of South Africa
THE EARLY HISTORY OF SOUTH AFRICA EVOLUTION OF AFRICAN SOCIETIES . .3 SOUTH AFRICA: THE EARLY INHABITANTS . .5 THE KHOISAN . .6 The San (Bushmen) . .6 The Khoikhoi (Hottentots) . .8 BLACK SETTLEMENT . .9 THE NGUNI . .9 The Xhosa . .10 The Zulu . .11 The Ndebele . .12 The Swazi . .13 THE SOTHO . .13 The Western Sotho . .14 The Southern Sotho . .14 The Northern Sotho (Bapedi) . .14 THE VENDA . .15 THE MASHANGANA-TSONGA . .15 THE MFECANE/DIFAQANE (Total war) Dingiswayo . .16 Shaka . .16 Dingane . .18 Mzilikazi . .19 Soshangane . .20 Mmantatise . .21 Sikonyela . .21 Moshweshwe . .22 Consequences of the Mfecane/Difaqane . .23 Page 1 EUROPEAN INTERESTS The Portuguese . .24 The British . .24 The Dutch . .25 The French . .25 THE SLAVES . .22 THE TREKBOERS (MIGRATING FARMERS) . .27 EUROPEAN OCCUPATIONS OF THE CAPE British Occupation (1795 - 1803) . .29 Batavian rule 1803 - 1806 . .29 Second British Occupation: 1806 . .31 British Governors . .32 Slagtersnek Rebellion . .32 The British Settlers 1820 . .32 THE GREAT TREK Causes of the Great Trek . .34 Different Trek groups . .35 Trichardt and Van Rensburg . .35 Andries Hendrik Potgieter . .35 Gerrit Maritz . .36 Piet Retief . .36 Piet Uys . .36 Voortrekkers in Zululand and Natal . .37 Voortrekker settlement in the Transvaal . .38 Voortrekker settlement in the Orange Free State . .39 THE DISCOVERY OF DIAMONDS AND GOLD . .41 Page 2 EVOLUTION OF AFRICAN SOCIETIES Humankind had its earliest origins in Africa The introduction of iron changed the African and the story of life in South Africa has continent irrevocably and was a large step proven to be a micro-study of life on the forwards in the development of the people. -
Aesthetic-Theological Perspectives on the Monumentalisation of Religion1
Scriptura 114 (2015:1), pp. 1-13 http://scriptura.journals.ac.za GOD IN GRANITE? AESTHETIC-THEOLOGICAL PERSPECTIVES ON THE MONUMENTALISATION OF RELIGION1 Johan Cilliers Practical Theology and Missiology Stellenbosch University Abstract In this article an introductory look is taken at the phenomenon of the monumentalisation of religion, particularly in view of its imperial expressions. The history and religious meaning of the Voortrekker Monument, situated outside Pretoria in South Africa, is outlined briefly as a case in point, followed by a number of aesthetic-theological perspectives on the notion of the monumentalisation of religion, using the keywords as lenses. The article concludes with a reflection on an art work by Argentinian born artist/architect Tomás Saraceno, entitled: ‘On Space Time Foam’. Key Words: Remembrance; Time; Space; Movement The Monumentalisation of Religion The erecting of sites of remembrance and/or spaces for ritual and religious reflection has been part and parcel of humanity since the dawn of time. Phenomena such as for example the rock paintings of dancing Khoi-San in Southern Africa, or the depiction of people, animals and symbols in the caves at Lascaux, France, clearly indicate that people felt the need to express their religious experiences concretely, and also to leave traces of these experiences for generations to come. The arrangement of the hundreds of portrayals at Lascaux in the unmistakable form of a place of worship at the very least indicates that religion and aesthetic expressions thereof initially -
2001 Lecture
THE JAMES BACKHOUSE LECTURE 2001 RECONCILING OPPOSITES: REFLECTIONS ON PEACEMAKING IN SOUTH AFRICA Hendrik W van der Merwe The James Backhouse Lectures The lectures were instituted by Australia Yearly Meeting of the Religious Society of Friends (Quakers) on the its establishment of that Yearly Meeting in 1964. James Backhouse and his companion, George Washington Walker were English Friends who visited Australia from 1832 to 1838. They travelled widely, but spent most of their time in Tasmania. It was through their visit that Quaker Meetings were first established in Australia. Coming to Australia under a concern for the conditions of convicts, the two men had access to people with authority in the young colonies, and with influence in Britain, both in Parliament and in the social reform movement. In meticulous reports and personal letters, they made practical suggestions and urged legislative action on penal reform, on the rum trade, and on land rights and the treatment of Aborigines. James Backhouse was a general naturalist and a botanist. He made careful observations and published full accounts of what he saw, in addition to encouraging Friends in the colonies and following the deep concern that had brought him to Australia. Australian Friends hope that this series of Lectures will bring fresh insights into the Truth, and speak to the needs and aspirations of Australian Quakerism. This particular lecture was delivered in Melbourne on 8 January 2001, during the annual meeting of the Society. Colin Wendell-Smith Presiding Clerk Australia Yearly Meeting © Copyright 2001 by the Religious Society of Friends (Quakers) in Australia Incorporated.