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1
Suzman, Mark. "Ethnic nationalism and state power : the rise of Irish nationalism, Afrikaner nationalism and Zionism /." London : Macmillan, 1999. http://catalogue.bnf.fr/ark:/12148/cb373224287.
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Du, Plessis Irma. "Crafting popular imaginaries : Stella Blakemore and Afrikaner nationalism." Diss., University of Pretoria, 2002. http://hdl.handle.net/2263/25581.
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Benatar, Maurice Ivor. "Afrikaner and French Canadian nationalism : a comparative study." Master's thesis, University of Cape Town, 1993. http://hdl.handle.net/11427/13823.
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Bibliography: leaves 210-216.This dissertation seeks to expose comparatively the ideological, institutional and economic underpinnings which have contributed to evolving nationalisms within two dual societies, those being Canada and South Africa. It attempts to explain the parallel historical development of Afrikaner and French Canadian nationalisms as they contend with a hostile and dominant English element beholden to the Empire. Expansion and rebellion coincides with the advent of British colonialism as French Canadian and Afrikaner segments find their previously dominant positions reversed. Their rural, agrarianist, peripheral culture evolves in isolation from the increasingly metropolitan British core culture. Demographics are here determined in conjunction with the interplay of alien cultures including that of the indigenes. Ethnic pre-nationalist consciousness is assessed according to intergroup contact. Religion and its institutional accessories are then looked at as they contribute to an evolving consciousness. Fragmented cultures are firmly imbued with a religious character, and religioideological development adapts to new circumstances by preaching messianism, pre-destination as well as analogising the plight of their respective disciples with that of the ancient Israelites. The lines between temporal and heavenly matters are here smudged as Dutch Reformed and Catholic churches promote group enclosure mobilising members around core cultural and language issues so as to preserve clerical power.
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Botha, André Pedro. "The external dimension in the transformation of Afrikaner Nationalism." Thesis, Rhodes University, 1995. http://hdl.handle.net/10962/d1002973.
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This work looks at Afrikaner Nationalism, and more closely the changes it has undergone in years since external pressure has been applied against it from as early as 1946. This has been accomplished by placing it against the background of the international context ego as in relation to India and the British Commonwealth. Following a discussion of the ideology of nationalism in general, the thesis examines the specific case of Afrikaner Nationalism, which it portrays as an example of ethnonationalism. This latter is distinguished by familial ties and other stereotypes. After outlining the changing characteristics of Afrikaner Nationalism over time by reference to pronounciations by its leaders and other prominent spokesmen, this process of change is analysed with particular regard to the role played by international and other external pressures upon Afrikaner Nationalism. By carefully describing the changing attitudes of elite groups within Afrikaner Nationalism, the thesis assesses the impact of external factors. Then it is reasonably stated in this work that Afrikaner elites have become less exclusive under external pressure. The writer of this study is of the opinion that, give the fact that the doors of the National Party were thrown open, Afrikaner Nationalism and its aforementioned ideological organ are no longer identical.
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Suzman, Lewis Mark. "Ethnic nationalism and the State : a comparative analysis of rise to power of Irish nationalism, Afrikaner nationalism and Zionism." Thesis, University of Oxford, 1996. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.336258.
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Cauthen, Melvin Bruce Jr. "Confederate and Afrikaner nationalism : myth, identity, and gender in comparative perspective." Thesis, London School of Economics and Political Science (University of London), 2000. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.314191.
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This thesis provides a comparison of Confederate and Afrikaner nationalism - the latter during the period of the Boer Republics. Anthony D. Smith's "ethno-symbolic" approach to the study of ethnicity and nationalism - which emphasizes the importance of socio-cultural factors such as myths, symbols, and memories - is utilized to reveal the similarities between the two communities with regard to their respective struggles for political independence. The analysis focuses primarily on the myth of divine election, the dynamics of ethno-cultural identity, and the roles of women in the nationalist project. The first section demonstrates the influence of biblical fundamentalism on the evolution of Southern and Afrikaner identity. Through an increasingly profound identification with the ancient Hebrews of the Old Testament, both communities came to regard themselves as chosen peoples. In each case, the self-conception of "chosenness" electrified the struggle for ethno-political independence; and, it was indeed during wartime that the myth of divine election was most conspicuously manifested. The second part of the thesis explores the ways Confederates and Republican Boers defined themselves against white and black others - Northerners and African bondsmen in the American context, and the British and the indigenous peoples in the South African case. Both Confederates and Boers betrayed marked tendencies towards ethnocentrism and xenophobia and foreigners were held in particularly low esteem by the dominant groups in each society. Yet, Southerners and Afrikaners also often defined themselves against their own ethnic kinsmen. The final section considers the enthusiasm with which Southern and Afrikaans women subscribed to the nationalist project and the varied ways in which they established themselves as the uncompromising champions of radical ethno-political activism. Particular attention is paid to vigorous female support for the war-effort.
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Vincent, Louise. "Bread and honour: white working class women and Afrikaner Nationalism in the 1930s." Journal of Southern African Studies, 2000. http://hdl.handle.net/10962/d1008575.
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Women have occupied a central place in the ideological formulations of nationalist movements. In particular, the figure of woman as mother recurs throughout the history of nationalist political mobilizations. In Afrikaner nationalism, this symbolic female identity takes the form of the volksmoeder (mother of the nation) icon, commonly assumed to describe a highly circumscribed set of women's social roles, created for women by men. The academic orthodoxy holds that middle-class Afrikaner women submitted to the volksmoeder ideology early on in the development of Afrikaner nationalism but that the working class Afrikaner women of the Garment Workers' Union (GWU) represented an enclave of resistance to dominant definitions of ethnic identity. They chose instead to ally themselves with militant, class-conscious trade unionism. This paper argues that Afrikaner women of different classes helped to shape the contours of the volksmoeder icon. Whilst middle class Afrikaner women questioned the idea that their social contribution should remain restricted to narrow familial and charitable concerns, prominent working class women laid claim to their own entitlement to the volksmoeder heritage. In doing so, the latter contributed to the popularization and reinterpretation of an ideology that was at this time seeking a wider audience. The paper argues that the incorporation of Afrikaner women into the socialist milieu of the GWU did not result in these women simply discarding the ethnic components of their identity. Rather their self-awareness as Afrikaner women with a recent rural past was grafted onto their new experience as urban factory workers. The way in which leading working class Afrikaner women articulated this potent combination of 'derived' and 'inherent' ideology cannot be excluded from the complex process whereby Afrikaner nationalism achieved success as a movement appealing to its imagined community across boundaries of class and gender.
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Van, der Watt Liese. "Art, gender ideology and Afrikaner nationalism : a history of the Voortrekker Monument tapestries." Master's thesis, University of Cape Town, 1996. http://hdl.handle.net/11427/18377.
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Bibliography: pages 112-119.This dissertation considers the role both verbal and visual culture played in the growth and articulation of Afrikaner nationalism. For this reason it focuses not only on the central topic under discussion, namely the Voortrekker tapestries, but also on the discourses that informed the production of these tapestries and the circumstances surrounding the decision to commission them. The Voortrekker tapestries were commissioned in 1952 by the Vrou-en Moederbeweging van die A1XV (Suid-Afrikaanse Spoorweё en Hawens) and presented to the Voortrekker Monument in 1960. It was decided that the tapestries should depict the Great Trek of 1838 and, due to his widely acclaimed status as an authority on visual representations of Afrikaner history and culture, the artist WH Coetzer was approached to be the designer of the tapestries. But Coelzer's version of the Great Trek of 1838 perpetuates many popular myths about the Afrikaner past and, in examining this version, I have identified certain discourses as being influential. For example, the role of Gustav Preller in the formation of Coetzer's historical consciousness; the precedent set by the 1938 centenary celebrations of the Great Trek for later verbal and visual depictions of the Great Trek; the period 1948 to 1952, marked by significant historical events such as the triumph of the National Party, the inauguration of the Voortrekker Monument and the tercentenary Van Riebeeck celebrations and, finally, the rolevolksmoeder ideology played in shaping Coetzer's vision of the Great Trek. Drawing on these discourses, I proceed to examine the iconography of the Voortrekker tapestries. A number of themes in the tapestries are identified and elucidated with reference to a range of contemporary theoretical writings. Finally, the dissertation moves beyond a consideration of the iconography of the tapestries, investigating instead the status of needlework. I argue that the gender ideology embedded in the production of the tapestries is parallel1ed in the historically sanctioned separation of 'art' from 'craft'. Just as 'craft' has been marginalised in relation to 'art', so the Voortrekker tapestries and, with them, the women who made the tapestries, were marginalised in the public spheres which were inhabited and controlled by Afrikaner men.
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Muller, Stephanus Jacobus van Zyl. "Sounding margins : musical representations of white South Africa." Thesis, University of Oxford, 2000. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.326962.
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Lazar, John. "Conformity and conflict : Afrikaner nationalist politics in South Africa, 1948-1961." Thesis, University of Oxford, 1988. http://ora.ox.ac.uk/objects/uuid:5f5ea531-d869-478f-ac8d-678bd5e66f8a.
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One of the principal themes of this thesis is that it is incorrect to treat "Afrikanerdom" as a monolithic, unified ethnic entity. At the time of its election victory in 1948, the National Party (NP) represented an alliance of various factions and classes, all of whom perceived their Interests in different ways. Given, too, that black resistance to exploitation and oppression increased throughout the 1950s, apartheid ideology cannot be viewed as an immutable, uncontested blueprint, which was stamped by the NP on to a static political situation. The thesis is based on four main strands of research. It is grounded, firstly, in a detailed analysis of Afrikaner social stratification during the 1950s. The political implications of the rapid increase in the number of Afrikaners employed in "white-collar" occupations, and the swift economic expansion of the large Afrikaner corporations, are also examined. The second strand of research examines the short-term political problems which faced the nationalist alliance in the years following its slim victory in the 1948 election. Much of the NP's energy during its first five years in office was spent on consolidating its precarious hold on power, rather than on the imposition of a "grand" ideological programme. Simultaneously, however, intense discussions - and conflicts - concerning the long-term implications, goals and justifications of apartheid were taking place amongst Afrikaner intellectuals and clergymen. A third thrust of the thesis will be to examine the way in which these conflicts concretely shaped the ultimate direction of apartheid policy and ideology. Nationalist politics was also affected by the legacy of the aggressive Christian-Nationalism of the 1930s. The final main task of the thesis is to trace how and why the key tenets of Christian-Nationalism - especially those pertaining to republicanism and education - developed after 1948.
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De, Volder Guido (Guido Michel). "Cooperation and conflict in bi-ethnic or dual societies : the development of French-Canadian and Afrikaner nationalism." Thesis, McGill University, 1985. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=63339.
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Kruger, Lou-Marie. "Gender, community and identity : women and Afrikaner nationalism in the Volksmoeder discourse of Die Boerevrou (1919-1931)." Master's thesis, University of Cape Town, 1991. http://hdl.handle.net/11427/17313.
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Includes bibliographies.As a feminist exploration of the problematic relationship between Afrikaans women and Afrikaner nationalism, this thesis is primarily concerned with the construction of the social identities of Afrikaans women between 1919 and 1931, the crucial formative years of Afrikaner nationalism. The relationship between women and Afrikaner nationalism is thus addressed by an investigation at the level of intellectual history. The emergence of Afrikaner nationalism at the beginning of the 20th century was accompanied by the articulation of a distinctive gender discourse, the study of which is central to this thesis. Within this discourse, which may be termed the "volksmoeder" discourse, a new identity and new roles were contrived for Afrikaner women. We first investigate the social and historical context in which the discourse was generated and then analyse the "volksmoeder" discourse itself by focusing on texts from Die Boerevrou, a women's magazine launched by Mabel Malherbe in 1919. Rather than taking the Die Boerevrou-texts for granted or seeing them as simple reflections of reality, they are investigated as constructions. The questions of why these particular constructions had appeared in that specific context and what ends they achieved are posed. Rather than simply taking the discursive constructions at face value they are construed as "answers" to certain underlying social and historical issues. On a theoretical level the problem of the construction of gender and ethnic identities is informed by recent work in the field of discourse analysis, while the imagining or invention of nation-communities is discussed with reference to the work of Benedict Anderson, Ernst Gellner, Eric Hobsbawm and Tom Nairn. The investigation of Die Boerevrou-texts as particular articulations of the volksmoeder discourse shows how the social identities of Afrikaans women were socially constructed in the volksmoeder discourse. It suggests that the social subjectivities of Afrikaans women were by no means simple or transparent. In the texts of Die Boerevrou it becomes clear that even while being shaped by Afrikaner nationalism, women themselves were active in the shaping of Afrikaner nationalism. While they were constituted as subjects in the anti-feminist discourse of Afrikaner nationalism, they remained mobile within this discourse: always negotiating, planning, creating and articulating new identities and roles for themselves. The image of women as passive victims of a male Afrikaner discourses is thus denied. However, it is asserted that the volksmoeder discourse as a gender discourse can and should be severely criticised from a feminist perspective.
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Ferguson, Sophia Margaretha. "Voortrekker Road palimpsest: A study in social, spatial and temporal flux in the city." University of the Western Cape, 2020. http://hdl.handle.net/11394/7237.
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Magister Artium - MAWith its Afrikaner Nationalist past and its current status as an Afropolitan hub, Voortrekker Road simultaneously constitutes a place of separation and transgression, resulting in a quotidian tableau of urban life that could in some ways be read as a microcosm of social dynamics in contemporary South Africa. This thesis is a study on the intersecting microhistories at play in Voortrekker Road as a site of fractured negotiation within South Africa as a transitional society, and a place where multiple historical narratives intersect and become rewritten. In interpreting and portraying the layered, entangled histories, attention will be paid to microhistories and the fragment in order to steer away from totalising perspectives. Furthermore, the study draws heavily on the theories of Walter Benjamin in order to position a montage approach to history at the center of interpreting the historical layers enveloped along the road. A montage approach to historical thinking aims to deviate from the deterministic method of Hegelianism. Gyanendra Pandey emphasises how ‘part of the importance of the “fragmentary” point of view lies in that it resists the drive for a shallow homogenization and for other, potentially richer definitions of the “nation” and the future political community.’ Particular attention is paid to the microhistories and intimate business praxis amongst migrant entrepreneurs and informal businesses in order to consider the explosive creative refunctioning of Voortrekker Road in relation to its socially engineered segregationist history. In consideration of Voortrekker Road as a startling respite from xenophobic violence, the study considers the infusions of affect into the cityscape. As AbdouMaliq Simone aptly prompts ‘What are some of the ways in which urban residents are building a particular emotional field in the city, trying to restore a very physical sense of connection to one another?’
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Daries, Anell Stacey. "Visualizing Volkekunde: Photography in the Mainstream and Dissident Tradition of Afrikaner Ethnology, 1920-2013." University of Western Cape, 2020. http://hdl.handle.net/11394/7539.
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Magister Artium - MAThis mini-thesis explores the role of photography in the mainstream and dissident tradition of Afrikaner ethnology (volkekunde) from the time of its establishment at Stellenbosch University in the 1920s through to its development at Pretoria University in the 1950s to 1970s, to its period of decline in the era of dissidence from the 1970s to the 2010s. I use a biographical approach, tracing the career biographies and photographic portfolios of three volkekundiges: the German-trained government ethnologist Nicolaas J. van Warmelo; little known dissident volkekundige Frans Hendrik Boot (1939-2010) who founded the Volkekunde Department at the University of the Western Cape in 1972 and for whom fieldwork photography was an expression of his humanist digression from the racialised mainstream volkekunde tradition; and Cornelis Seakle “Kees” van der Waal (1949-) whose ‘Long Walk from Volkekunde to Anthropology’ has been textually demonstrated but also takes on visual expressions in his use of photography. My thesis seeks to demonstrate that photography and visuality was important in displaying the different traditions of volkekunde. The central argument in this thesis postulates that fieldwork photographs, read in relation to the ethnographers intellectual focus offers us insight into an individual’s orientation. Furthermore this thesis explores the degree of a photographers technicality and aesthetics skill
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Vincent, Louise. "Mothers of invention : gender, class and the ideology of the Volksmoeder in the making of Afrikaner nationalism, 1918-1938." Thesis, University of Oxford, 1997. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.389627.
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Du, Toit Marijke. "Women, welfare and the nurturing of Afrikaner nationalism : a social history of the Afrikaanse Christelike Vroue Vereniging, c.1870-1939." Doctoral thesis, University of Cape Town, 1996. http://hdl.handle.net/11427/26212.
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This thesis focuses on the Afrikaans Christian Women's Organisation (ACVV), placed within the context of Afrikaner nationalist activity, and traces the variety of ways in which white, Afrikaans, middle-class women sought to construct a racially exclusive 'Afrikaner' people. Stereotypical portrayals of Afrikaner women as passive followers of an ideology constructed by men are challenged. The gendered construction of nationalism is initially examined by tracing the transition from a religious, evangelical, late nineteenth century gender discourse to an increasingly explicit Afrikaner nationalist discourse in the early twentieth century. The ACVV participated in the construction of a popular Afrikaner nationalist culture that portrayed Afrikaans women as mothers of the people or volksmoeders. The first ACVV leaders were acutely aware of the 'New Women' who abandoned conventional notions of femininity - they tried to construct a public, political identity for Afrikaans women that met the challenges of the 'modern' world, yet remained true to Afrikaner 'tradition'. The ACVV sought to fashion Afrikaans whites into 'Afrikaners' through philanthropic activity. At first, this was especially true of rural branches, but from the early 1920s, Cape Town's ACVV also responded to the growing influx of 'poor whites' by focusing specifically on social welfare work. One particular concern was the danger that women working together with blacks posed for the volk. Research on the ACVV's philanthropy is complemented by a study of the lives of landless and impoverished whites in the Cape countryside and Cape Town. Archival material and 'life history' interviews are used to explore the working lives of white, Afrikaans-speaking women who moved from rural areas to Cape Town during the 1920s and 1930s. Complex and contradictory strands made up the private and political lives of female Afrikaner nationalists. During the 1920s, they sought to create a political role for themselves by constructing a 'maternalist', nationalist discourse that articulated the notion of separate spheres for men and women -but extended vrouesake (women's issues). In many ways these were conservative women - yet they adjusted, even challenged, conventional gender roles in Afrikaans communities. In the 1930s, the four provincial Afrikaans women's welfare organisations sought to shape state-subsidised social welfare programmes. The ACVV and its sister organisations had increasingly fraught dealings with Afrikaner nationalist men in the state and church. who did not share the women's vision of female leadership in social welfare policy.
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Stimie, Annemie. "Cosmopolitanism in early Afrikaans music historiography, 1910-1948." Thesis, Stellenbosch : University of Stellenbosch, 2010. http://hdl.handle.net/10019.1/5361.
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Thesis (MMus (Music))--University of Stellenbosch, 2010.ENGLISH ABSTRACT: Current musicological discourses in South Africa seldom engage with Afrikaans content and contributions, even though there is an acknowledged large body of writing on music in Afrikaans. These writings could significantly inform music and general historiographies in South Africa. This study discusses music-related articles in the following Afrikaans magazines and newspapers of the early twentieth century: Die Brandwag (1910-1921), Die Burger (1915-1948), Die Huisgenoot (1916-1948), Die Nuwe Brandwag (1929-1933), Die Brandwag (1937-1948) and Die Transvaler (1937-1948). The subject matter of a large proportion of these music-related articles comprises the history of Western European music. This includes biographies of composers and histories of stylistic periods, genres and instruments. Despite the physical distance between Europe and Africa, Afrikaners‘ attraction to Europe borders at times on a feeling of belonging to this tradition. This cosmopolitan notion of belonging has received little attention compared to themes of race, language and nationalism in twentieth-century South African historiography. A neglected Afrikaans discourse on music, however, presents an opportunity to explore the possibilities of cosmopolitanism in a further interpretation of Afrikaner identity and understanding of South African history. It is for this reason that the current study is primarily concerned with tracing the role of musical discourse in Afrikaner society between 1910 and 1948 by investigating notions of cosmopolitanism. The two theoretical strands of cosmopolitanism that will guide this study concern the work of Friedrich Meinecke (an early twentieth-century German scholar), and Kwame Anthony Appiah (who is still active in the field of philosophy). Meinecke‘s work is mainly concerned with the role cosmopolitan values played in the development of the National State, with specific reference to Germany from the late eighteenth century to the late nineteenth century. What attracts Appiah to cosmopolitanism is the freedom it provides for the individual to create her own identity. To be a citizen of the world need not be a rootless existence, but allows anyone to be a patriot of the country of her own choice. Meinecke‘s and Appiah‘s theories of cosmopolitanism, and their different positioning of the intersecting points between the spheres of the individual, the nation and the globe, will provide two theoretical frameworks informing the present author‘s attempt to interpret some of the materials collated for this study. The present writer believes that cosmopolitanism will prove an appropriate theory to uncover some elements of Afrikaner identity that has hitherto been ignored.
AFRIKAANSE OPSOMMING: Ten spyte van die omvang van Afrikaanse tekste oor musiek is daar in die hedendaagse tyd min musiekwetenskaplike diskoerse in Suid-Afrika wat bemoeienis maak met inhoude en bydraes wat in Afrikaans gemaak is. Hierdie Afrikaanse tekste besit die potensiaal om nie net musiekhistoriografie nie, maar ook algemene historiografie in Suid-Afrika meer geskakeerd in te klee. Die studie handel oor die musiekartikels in die volgende Afrikaanse tydskrifte en dagblaaie van die vroeg twintigste eeu: Die Brandwag (1910-1921), Die Burger (1915-1948), Die Huisgenoot (1916-1948), Die Nuwe Brandwag (1929-1933), Die Brandwag (1937-1948) en Die Transvaler (1937-1948) 'n Groot gedeelte van hierdie musiekverwante artikels bespreek onderwerpe uit die geskiedenis van Wes-Europese kunsmusiek. Dit sluit onder meer in komponis-biografieë, sowel as geskiedenisse van stilistiese periodes, genres en instrumente. Die Afrikaner se belangstelling in Europa grens soms aan =n gevoel van Europese solidariteit, ten spyte van die fisieke afstand tussen Europa en Afrika. Hierdie kosmopolitiese denkwyse verdwyn dikwels op die agtergrond ten gunste van ander temas soos ras, taal en nasionalisme in twintigste eeuse Suid-Afrikaanse musiekhistoriografie. 'n Verwaarloosde Afrikaanse diskoers oor musiek bied 'n geleentheid om moontlikhede van kosmopolitisme te ondersoek in 'n verdere interpretasie van Afrikaner identiteit en Suid-Afrikaanse geskiedenis. Dit is om hierdie rede dat die huidige studie idees van kosmopolitisme wil ondersoek ten einde die rol van die musiekdiskoers in die Afrikaner gemeenskap tussen 1910 en 1948 te bepaal. Die huidige studie steun op twee teoretiese modelle van kosmopolitisme soos afgelei uit die werk van Friedriech Meinecke ('n Duitse geskiedkundige van die vroeg twintigste eeu) en Kwame Anthony Appiah (hedendaagse filosoof). Meinecke se werk fokus hoofsaaklik op die rol wat kosmopolitiese waardes gespeel het in die ontwikkeling van die nasie-staat, met spesifieke verwysing na Duitsland van die laat agtiende eeu tot die laat negentiende eeu. Wat Appiah aantrek tot die idee van kosmopolitisme is die vryheid wat dit aan die individu bied om haar eie identiteit te skep. Om 'n wêreldburger te wees dui nie noodwendig op 'n ongewortelde bestaan nie, maar laat enigeen toe om 'n patrioot te wees in die land van haar keuse. Meinecke en Appiah se teorieë van kosmopolitisme, hul onderskeie posisionerings van die individu, die nasie en die wêreld en die snypunte tussen hierdie sfere, bied twee teoretiese raamwerke vir die huidige skrywer se interpretasies van die materiaal wat vir hierdie studie versamel is. Die argument word gemaak dat kosmopolitisme 'n gepasde teorie bied om voorheen geïgnoreerde elemente van Afrikaner identiteit te ontbloot.
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Starke, Ansunette. "The implications of ideology for society and education in South Africa." University of the Western Cape, 1996. http://hdl.handle.net/11394/8472.
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Magister Educationis - MEdIdeology reveals itself in the commonly shared ideas and ideals which act as the driving force responsible for group formation underlying nationalist aspirations in society. It reveals itself in various ways with politics as the most visible and education as the most powerful, yet unobtrusive, manifestation. In South Africa Afrikaner Nationalism and Black Nationalism have been involved in a titanic battle for the last fifty years. The ideology of Afrikaner Nationalism developed as a striving for political, cultural and educational freedom from British imperialist domination. An important part of this struggle was waged in the field of education, leading to the development of the sub-ideology of Christian National Education. The tenacity with which the Afrikaner pursued his nationalist aspirations was rewarded with the recognition of Afrikaans as official language in 1925, the National Party gaining political power in 1948 and the establishment of the Afrikaner educational ideology, Christian National Education, as state education policy in 1967. The Afrikaner Broederbond, under the cover of an Afrikaner cultural society, exercised a tremendously strong influence in the political, economic and social spheres. With the support of the extremely influential Dutch Reformed Church hegemonic rule was further consolidated. In order to attain its ideals and maintain its position of power, Afrikanerdom engaged in suppressing the Black sector of the population. This manifested in the denial of political and human rights to Blacks, and was reinforced by an education system which offered Blacks inferior education to that of Whites to ensure that they would not become a threat to Afrikaner power. The Afrikaner Broederbond, under the cover of an Afrikaner cultural society, exercised a tremendously strong influence in the political, economic and social spheres. With the support of the extremely influential Dutch Reformed Church hegemonic rule was further consolidated. In order to attain its ideals and maintain its position of power, Afrikanerdom engaged in suppressing the Black sector of the population. This manifested in the denial of political and human rights to Blacks, and was reinforced by an education system which offered Blacks inferior education to that of Whites to ensure that they would not become a threat to Afrikaner power tendency towards communalism in Black society resulted in Black Nationalism adopting the ideology of Black Liberation Socialism, under whose banner many former colonies had attained independence from their European mother countries. The educational sub ideology of People's Education served the Black Nationalist ideal by adopting in its curricula, syllabi and organisational structure an approach which supported Black liberation from the apartheid regime. The South African state (government, the police, the legal system, etc.) acted in a repressive manner under the influence of the Afrikaner ideology. The oppression Afrikaners suffered at the hand of British imperialism was repeated when Afrikaner Nationalism assumed power under the Nationalist government. It subjected Blacks to oppression and totally negated Black nationalist aspirations. Education always serves the dominant ideology - a concept clearly manifested in Christian National Education as it served the Afrikaner Nationalist ideology. In the same manner People's Education proved to be an extension of the Black Liberation Struggle. Ideology is thus in the service of power. Ample evidence exists that Afrikaner Nationalism and Christian National Education served to entrench Afrikanerdom in a position of seemingly unassailable power for an extended period of time after it had discarded the British imperialist yoke. This dominant position was maintained despite being a minority group. Should the same pattern prevail one would expect the African National Congress to abuse its present position of power to oppress the White minority and take revenge for the suffering that the latter had inflicted on Blacks for so many years. Both the Oppressed and the Oppressor are dehumanised in the process of oppression. Although the Afrikaner was in a dominant, powerful position and seemingly free, he became enslaved to his own ideology. He was deprived of independent opinion and thought by the prescriptive ideology of Afrikaner Nationalism and its educational ideology of Christian National Education. Non-compliance was frowned upon and deviants ostracised. It is ironic that, by ousting the Afrikaner nationalist regime, the African National Congress actually became the agent which liberated the Afrikaner from his self inflicted ideological oppression. Oppression thus seems to follow a vicious circle with both the Oppressor and the Oppressed suffering dehumanisation. Unless the Oppressed is rehumanised the oppressive role model presented by the Oppressor is emulated and the former Oppressed become the new Oppressor. The necessity for the process of rehumanisation to occur in the postapartheid South African society can not be over-emphasised and thus various steps that can be taken to effect rehumanisation are suggested.
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Barnard, Louis H. "The illustrated children's Bible as cultural text in the construction of Afrikaner national identity." Thesis, Link to the online version, 2007. http://hdl.handle.net/10019/965.
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Darke, Nicola Susan. "Afrikaner Nationalism and the Production of a White Cultural Heritage: An analysis of selected works undertaken by Dirk Visser and Gabriel Fagan from 1967-1993." Master's thesis, University of Cape Town, 2012. http://hdl.handle.net/11427/13640.
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This dissertation entitled The Afrikaner Nationalism and the Production of a White
Cultural Heritage: An analysis of selected works undertaken by Dirk Visser and
Gabriel Fagan from 1967-1993 examines the construct of a white settler heritage
as promoted and implemented through various restorations and reconstructions of
DutchNOC buildings. The primary rationale of this study is to critically assess the
actions of the main protagonists in the creation of this heritage, that is, the
Department of Public Works, the National Monuments Council, Anton Rupert (and
his Historic Homes of South Africa), the Simon van der Stel Foundation, the
Institute of South African Architects and the provincial institutes. Directly related to
this issue is the assessment as to whether the isolationist nature of the South
Africa contributed to the plethora of stylistic restoration and reconstructions
undertaken during the apartheid era.
This study comprises two sections: first, the examination of the intellectual
theoretical texts of Foucault, Nora and others pertaining to power, ideology, history
and memory, as well as the seminal texts of Jokilehto and Choay which discuss
the stylistic and historicist conservation theories of Viollet-le-Duc; and second, the
analysis of selected case studies undertaken by Fagan on behalf of the state (The
Castle of Good Hope and De Tuynhuys) and Visser on behalf of Rupert and
Historic Homes of South Africa (Drostdy of Graaff-Reinet).
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Meintjes, Stephané Ruth. "Facilitating and renegotiating Afrikaans youth identities: Die Antwoord phenomenon." Thesis, Rhodes University, 2014. http://hdl.handle.net/10962/d1015655.
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This thesis reports on a project which investigated how young native, Afrikaans-speaking Rhodes University students responded to the musical outfit Die Antwoord and to their music video “I Fink U Freeky”. The study attempted to establish how a selected group of Afrikaans-speaking students consisting of Whites, Coloureds and Blacks interpret the work of Die Antwoord as well as their own Afrikaans identity. The purpose of the study was to interrogate the relationship between artistic media, citizenship and belonging to a particular group. The thesis reports on the ways in which interviewees in the group discussions responded to notions of identity, whiteness, class, race, hybridity and creolization registered in the music video which was used to prompt the discussions. Finally the thesis reports on findings regarding the relationship between citizenship and the artistic media. The enormous change in the socio-political position of Afrikaans-speakers in the post -1994 dispensation provides the social context of the study. The project utilised qualitative research and a reception study of the music was undertaken by means of focus group discussions in order to arrive at thick descriptions in an attempt to understand the contextual behaviour of the participants. It was postulated that Die Antwoord provides a discursive site within which audiences could generate their own innovative meanings regarding being Afrikaans. While there was no clear indication that the identities of the participants was constructed by the media, the video prompted discussions regarding identity and provided evidence that media texts are capable of stimulating an interrogation of identities. It emerged that all participants, while abandoning some aspects of Afrikaans culture, strongly embraced and highly valued the language. Participants did not regard race as an important aspect of citizenship. Vociferous discussions regarding class demonstrated how media texts can influence citizenship. Discussions about hybridization and creolization demonstrated how the media can challenge received conceptions regarding citizenship. Responses provided evidence that the media could stimulate new forms of citizenship and contribute to the inclusion of previously excluded subjects. The research findings clearly demonstrate links between artistic media, citizenship and belonging to a group of Afrikaanses rather than Afrikaners. Post- 1994 young Afrikaans-speakers in this study provided clear evidence that they are exploring new and alternative ways of being Afrikaans.
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Truscott, Ross. "An archaelogy of South Africanness: the conditions and fantasies of a post-apartheid festival." Thesis, University of Fort Hare, 2012. http://hdl.handle.net/10353/539.
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It has become commonplace in academic studies, particularly those with a critical bent, to view nations as being historical constructs, as being without essence, though not without effects of exclusion and inclusion, of the constitution of the „authentic‟ national subject and the „other of the nation.‟ The critical impetus at work here is to show how a nation is constructed in order to bring into view the knowledge and power relations this construction entails, to show whose interests the construction serves, and whose it does not. This study examines the discursive production, the performative enactment and the spatial emplacement of post-apartheid „South Africanness‟ through a case study of Oppikoppi music festival. Oppikoppi is an annual event that emerged in 1994, on the threshold of the „new South Africa.‟ The festival is attended predominantly by young white Afrikaans-speaking South Africans and is held on a farm in the northernmost province of Limpopo, South Africa, an area notoriously conservative in its racial politics. Yet, curiously, Oppikoppi has been repeatedly referred to, and refers to itself with an almost obsessive regularity and repetitiveness, as a „truly South African‟ event. Indeed, the festival has been promoted, since 1998, as „The Home of South African Music,‟ and in 2009 the site of the festival was unofficially declared a „national monument.‟ Through the employment of concepts drawn from the writings of French philosopher and historian, Michel Foucault – particularly his earlier archaeological works – and from Sigmund Freud – particularly his metapsychological works – this study has posed two broad sets of questions. Firstly, from a Foucauldian perspective, what have been the conditions for the production of „South Africanness‟ at this festival? What have been the requirements, the discursive „rules of the game‟ for whiteness and Afrikanerness to become „South African‟? To what extent does this constitution of the festival as a „South African‟ event preserve older lines of division, difference and oppression? To what extent does this bring about meaningful social change? Secondly, from a psychoanalytic perspective, what are the fantasies constellated in the discourse of the festival as a „South African‟ event? Who, in these fantasies, is constituted as the „other of the post-apartheid nation‟? How has fantasy provided a kind of „hallucinatory gratification,‟ a phantasmatic compensation for, and a means of conserving, the losses of privilege in the new nation? And how has fantasy oriented the festival towards post-apartheid sociality, soliciting identifications with the post-apartheid nation? The overarching argument proposed is that anti-apartheid post-apartheid nation building has cultivated a melancholic loss of apartheid for whites in general and Afrikaners in particular, a loss that cannot be grieved – indeed, a loss that should not be grieved – and, as such, a grief that takes on an unconscious afterlife. Apartheid and the life it enabled – not only racialised privilege, but also a structure of identification and idealisation, of being and having – becomes a loss that is buried in, and by, the injunctions issued to post-apartheid memory and conduct. Without the discursive resources with which to symbolise this loss, disguised repetitions of the past, a neurotic refinding of the lost objects of apartheid, and melancholia are the likely outcomes, each of which engender a set of exclusions and enjoyments that run along old and new lines.
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Hough, Simone. "'n Kritiese ondersoek na die Afrikanerbees as ideologiese kulturele fenomeen binne die konteks van Afrikanernasionalisme, en, Die nalatenis (roman)." Thesis, Stellenbosch : Stellenbosch University, 2010. http://hdl.handle.net/10019.1/4278.
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Thesis (MA)--Stellenbosch University, 2010.ENGLISH ABSTRACT: Two separate texts are submitted towards the degree MA in Kreatiewe Afrikaanse Skryfkunde. Firstly, a thesis with the title ‘’n Kritiese ondersoek na die Afrikanerbees as ideologiese kulturele fenomeen binne die konteks van Afrikanernasionalisme’, and secondly a novel titled Die nalatenis. The novel and the thesis are thematically related. The focus of the thesis is the ideological character of the Afrikaner cattle as a cultural phenomenon within the context of Afrikaner nationalism. The novel tells the story of a certain family’s fate and their special connection to the breeding of Afrikaner cattle in the Free State. Firstly I need to make it clear that the theme of this thesis was not lightly chosen, but that I do have a personal interest in the material. My uncle and aunt were well-know Afrikaner cattle breeders, each from families who have been renowned for their association with the stud breeding of these cattle for many generations. Since my aunt was an enthusiastic collector of family history, I have since childhood been familiar with the stories about certain family personalities and their love for their cattle. In my version of the stories, and my research on the subject, I wanted to explore the connection between this cattle breed and the Afrikaner culture. I aim to demythologize the histories to a certain extent and give a critical commentary on certain constructions of these histories. To examine these issues, J.B Thompson’s (1990) critical theory of ideology will be used as main theoretical tool. Thompson identifies certain ideological practices and strategies of symbolic construction through which relations of domination are established and sustained in the social world. These concepts will be used to examine the ideological character of the Afrikaner cattle breed as symbolic form and the strategies that were used to establish it as such. Through an analysis of a number of texts I will identify the different meanings and values that were associated with the Afrikaner cattle within the context of Afrikaner nationalism. I will aim to establish if and how these values served to sustain the relations of domination associated with Afrikaner nationalism. The novel tells the story of Ragel, ’n young photographer, who is her late uncle and aunt’s only heir. She inherits the farm and needs to decide what to do with it. She is also the last keeper of a family secret. She and her boyfriend are relocating to London and he has proposed to her. The news of her uncle’s death also triggers the pain of previous losses – especially her own mother traumatic death. Where she sits locked in her darkroom in this liminal state, the larger family saga is played out: the story of the patriarg Rooi Jakob, who blessed the wrong child; of Anna who had to flee during the war with her children and cattle; of Magriet who rejected her younger son and the resulting rivalry between the two brothers, Louis and Jakob; and of course the small love story of Beth and Louis, whose fateful relationship brought everything to a bitter end. The novel is based on the theory that a family photo album can also be a self-portrait in which one can (re)discover oneself.
AFRIKAANSE OPSOMMING: Twee afsonderlike werkstukke word hier ingehandig ter verkryging van die graad MA in Kreatiewe Afrikaanse Skryfkunde. Eerstens, ’n tesis met die titel: “’n Kritiese ondersoek na die Afrikanerbees as ideologiese kulturele fenomeen binne die konteks van Afrikanernasionalisme”. Tweedens ’n roman getiteld Die nalatenis. Die roman en tesis hou tematies met mekaar verband. Die fokus van die navorsing is die ideologiese aard van die Afrikanerbees as gekontekstualiseerde fenomeen gedurende, en ná, die opkoms van Afrikanernasionalisme. Die roman handel oor ’n sekere familie se lot en spesiale verbintenis met die teel van Afrikanerbeeste in die Vrystaat. Ek wil dit graag aan die begin van die betoog stel dat die tematiek van die tesis nie lukraak gekies is as studie-onderwerp nie, maar dat ek ’n persoonlike belang het in die stof waarmee ek hier omgaan. My oom en tannie was bekende Afrikanerbeestelers, elk uit families wat vir geslagte reeds geassosieer is met die stoet teling van dié beesras. Aangesien my tannie ’n entoesiastiese versamelaar van die familiegeskiedenis was, is ek van kleins af bekend met vertellings oor sekere familiepersoonlikhede en hul liefde vir hul beeste. In my weergawe van die verhale, en navorsing oor die onderwerp, wou ek die besondere verhouding tussen dié beesras en die Afrikanerkultuur ondersoek. In hierdie tesis poog ek om die geskiedenis tot ’n mate te ontmitologiseer en kritiese kommentaar te lewer op sekere konstruksies daarvan. Vir dié ondersoek sal J.B Thompson (1990) se kritiese teorie oor ideologie as belangrikste teoretiese gereedskap gebruik word. Thompson identifiseer sekere ideologiese praktyke en strategieë van simboliese konstruksie waardeur magsverhoudinge in stand gehou word in die sosiale wêreld. Aan die hand hiervan sal daar ondersoek ingestel word na die ideologiese aard van die Afrikanerbees as simboliese vorm en die strategieë wat gebruik is om dit te vestig. Deur die analise van enkele tekste sal daar gekyk word na die verskillende betekeniswaardes wat binne die konteks van Afrikanernasionalisme aan die Afrikanerbees toegeken is. Daar sal vasgestel word of en hoe hierdie betekenisse kon dien om die magsverhoudinge wat Afrikanernasionalisme gekenmerk het, te konstrueer en te ondersteun. Die roman vertel die verhaal van Ragel, ’n effens labiele jong fotograaf, wat die enigste erfgenaam is van haar pas oorlede oom en tante. Sy erf die plaas en beeskuddes, en moet besluit wat sy daarmee sal doen. Sy is ook die laaste bewaarder van ’n familiegeheim. Sy en haar kêrel staan op die punt om na Londen te verhuis en hy het haar gevra om te trou. Die nuus van haar oom se dood, die laaste van haar familie, roep vir Ragel alle vorige verliese op – veral ook die traumatiese dood van haar ma. Waar Ragel toegesluit in haar donkerkamer in hierdie liminale toestand verkeer, speel ook die groter familieverhaal homself af: die verhaal van familievader Rooi Jakob wat die verkeerde kind geseën het; van Anna wat in die oorlog moes vlug met haar kinders en beeste; van Magriet wat haar jonger seun verwerp het en die gevolglike wedywering tussen die twee broers, Louis en Jakob; en dan natuurlik ook die klein liefdesgeskiedenis van Beth en Louis, ’n lotsverbintenis wat alles tot ’n bitter einde gevoer het. Die verhaal is gevorm op die teorie dat ’n familie-fotoalbum ook ’n soort selfportret kan wees waarin ’n mens jouself kan (her)ontdek.
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Duffy, Joanne Louise. "Afrikaner unity, the National Party, and the Afrikaner nationalist radical right in Stellenbosch, 1934-1948." Thesis, University of Oxford, 2001. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.365655.
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Jonas, Michael Jesaja. "Kleinplasie living open air museum: a biography of a site and the processes of history-making 1974 – 1994." Thesis, University of the Western Cape, 2012. http://hdl.handle.net/11394/4046.
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Magister Artium - MAIn 1974 an Agricultural Museum Committee was established at the Worcester Museum which ultimately led to the development in 1981 of the Kleinplasie Open Air Farm Museum.This began a new phase in the museum’s history, one that I will argue was particularly closely linked to Afrikaner nationalist historiography, in particular to ideas about frontier farmers and pioneer farming lifestyles and activities.This study will take the form of a critical analysis of the establishment of Kleinplasie Living Open Air Museum from 1974 until 1994. It will evaluate the making of exhibitions, its architecture, and the performances and public activities in the establishment of the institution as a site of memory and knowledge. The key question this work engages with is how representations, performance, exhibitions, museum activities, and public involvement were shaped to create particular messages and construct a site of cultural identity and memory at Kleinplasie Living Open Air Museum.It will also deal with questions around who decides on the voices and content of the exhibitions, architecture and displays. The role played by professionals, those who claim to represent community, donors and other interests groups will also be placed under the spotlight. There are also questions around the provenance of collections, the way they were acquired through donations and sponsorships, and the crucial role objects played in the construction of the narrative and identity of the museum.A key question that emerges from my own work is the connection between the Afrikaner nationalist scholarship and the development of the open-air museum based on the life of the frontier farmer at Kleinplasie. While Kleinplasie does not seem to follow the monumental approach that was evident in schemes such as the Voortrekker Monument in Pretoria, where triumphalism and conquest are key metaphors, it does rely on a sense of ‘independence’ and self-fulfilment in social history type setting. There is thus a need to consider how Afrikaner nationalist historiography impacted on the way history was depicted at Kleinplasie. P. J. van der Merwe’s studies of the character and lifeways of the trekboer(Die Trekboer in die Geskiedenis van die Kaapkolonie), seems to have played a central role in the construction of the theme and narrative. This three-volume trilogy provided Kleinplasie(literally, ‘little farm’) with a social and cultural history on which to construct its version of the past.
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Facchini, Manuel. "Du nationalisme afrikaner au nationalisme blanc : Afrique du Sud : vers la dissolution du lien britannique (1948-1961)." Paris 4, 1999. http://www.theses.fr/1999PA040055.
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La lutte politique blanche en Afrique du sud de la prise de pouvoir nationaliste au référendum de 1960 vue à travers le témoignage des hauts commissaires britanniques. En 1948, le revirement occasionnel d'une partie de l'électorat anglophone cause la défaite politique inattendue du parti uni du premier ministre Smuts. Dans la première décennie du gouvernement nationaliste, les affrontements s'accentuent dans le monde afrikaner alors que l'ancien sénateur du parti uni et chef du parti fédéral uni, Heaton Nicholls, demande l'aide du gouvernement britannique pour appuyer son projet de sécession de la province du Natal. En 1960, à la veille du référendum sur la république, le haut-commissaire, John Maud, a-t-il saisi l'importance que les nationalistes du Cap attachent à la participation sud-africaine au Commonwealth? Refuser au préalable la réadmission du pays dans l'association aurait-elle pu affecter l'issue de la consultation? Après 1961, le gouvernement radical de Verwoerd affiche la nécessité d'un nationalisme blanc pour faire face au « péril noir ».
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Soare, Richard J. "Apartheid : a conversation revived." Thesis, University of Oxford, 1989. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.305123.
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Heunis, Victoria Regina. "Monumente en gedenktekens ogerig tydens die simboliese ossewatrek en Voortrekkereeufees, 1938 (Afrikaans)." Pretoria : [s.n.], 2008. http://upetd.up.ac.za/thesis/available/etd-11182008-173259/.
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Landman, Andre Louis. "From Volksmoeder to Igqira: Towards an intellectual biography of Dr Vera Bührmann (1910-1998)." University of the Western Cape, 2020. http://hdl.handle.net/11394/7272.
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Magister Artium - MAThis biography of Dr Vera Bührmann is an intersectional and interdisciplinary investigation of an unusual Afrikaner woman who occupied several unusual places in South African society. Through rigorous archival research and a wide reading of English and Afrikaans secondary sources, I examine the mythology that has grown up around Dr Bührmann and expose contradictions and inaccuracies inherent within these myths. I adopt a chronological approach but focus on certain key motifs. I dwell on her family background in order to demonstrate the depths of the Afrikaner nationalist tradition to which she was heir. I uncover the impact that physical anthropology had on her during her initial medical training at Wits and UCT in the 1930s. I highlight the intensity of her commitment to, and leadership roles in, the Ossewa-Brandwag and Dietse Kinderfonds, both extremist right-wing Afrikaner nationalist organisations. Vera’s marital crises reveal something of her ‘human’ side but are an important component of her story because she reinvented herself following her divorce in the early 1950s, furthering her medical qualifications as well as training as a Jungian analyst. I investigate the various fields in which she worked following her return to South Africa in late 1959 but focus on her cross-cultural psychiatry research with a Xhosa igqira in the 1970s and 1980s since much of the mythology that surrounds her is based on publications that flowed from that research. I engage critically with her published works and associated archival records and present evidence which shows that the view that she underwent a ‘Damascus Road’ experience with respect to her racial politics is unfounded. The racial politics of her ancestors and the ideology of the radical right-wing Ossewa-Brandwag remained with her throughout her life, despite attempts (by Vera and others) to camouflage it. In addition, I show that her use of Jungian depth psychology as a framework for cross-cultural psychiatry research contributed to the reification of apartheid racial politics. This study draws attention to the many pioneering achievements of this remarkable woman but argues that a more nuanced approach to her legacy is needed in light of the evidence of her persistent racial prejudice.
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Stahle, Noel Claire. "Crossing the 'Threshold of the thinkable' : the emergence of white African consciousness /." Digital version accessible at:, 1998. http://wwwlib.umi.com/cr/utexas/main.
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Ström, Martin. "Apartheidteologi : En analys av religionens roll i legitimerandet av apartheid." Thesis, Karlstads universitet, Fakulteten för humaniora och samhällsvetenskap (from 2013), 2016. http://urn.kb.se/resolve?urn=urn:nbn:se:kau:diva-40569.
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Apartheid betyder åtskildhet på Afrikaans och är namnet på den rasåtskillnadspolitik som genomfördes av Apartheidregimen i Sydafrika mellan 1948-1994. Syftet med detta är att granska hur religion användes för att legitimera det förtryck som apartheidsystemet innebar för många människor i Sydafrika. Detta undersöks genom en litteraturöversikt där ett brett forskningsmaterial om apartheid bearbetas för att kunna granska religionens roll i apartheid. En teologisk analys kommer att genomföras på det forskningsmaterial som framtagits där en argumentationsanalys kommer att användas. Dutch Reformed Church (DRC) är den största afrikanderkyrkan i Sydafrika och hade ett nära förhållande till apartheidregimen. DRC lade en teologiskgrund för apartheid där ett av argumenten för afrikandernas särställning var att afrikanderna var Guds utvalda folk. Man hade även som uppgift att plocka fram bibliska argument som stödjer apartheidpolitiken. Religionen användes framförallt genom att man presenterade teologisk grund med bibliska argument som utgångspunkt för att rättfärdiga apartheidpolitiken och framställa den som Guds vilja. Nyckelord: Afrikander, Apartheid, Dutch Reformed Church (DRC), Kristendom, NationalismApartheid is an Afrikaans word meaning separateness and is the name of the system of segregation or discrimination on grounds of race carried out by the apartheid regime in South Africa between the years 1948-1994. The objective with this research is to examine how religion was used in justifying apartheid, which was a political system carried out by the apartheid regime when implemented resulted in an unjust existence for many people in South Africa. This will be examined through a literature study where a wide selection of research material will be reviewed to ensure the quality of my research. An argumentation analysis will be used to review the theological arguments used by Afrikaner theologies in justifying apartheid. Dutch Reformed Church (DRC) is the largest Afrikaner church in South Africa and the church had a close relationship to the apartheid regime. DRC developed a theological foundation to support the apartheid regime and its policy. One of the arguments that DRC used to ensure the Afrikaner peoples special position was that the Afrikaner people was the chosen people of God and therefor special. DRC also had the task of presenting scriptural evidence that supported the policy of apartheid. Religion was primarily used to create a theological foundation with the support of scripture to justify the policy of apartheid and create an image of the policy as Gods intention. Keywords: Afrikaner, Apartheid, Dutch Reformed Church (DRC), Christianity, Nationalism
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Du, Plessis Irma. "Narrating the "nation" : cultural production, political community and young Afrikaans readers." Thesis, University of Pretoria, 2004. http://hdl.handle.net/2263/28861.
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This study explores the relationship between literature and society against the background of the emergence in the 1930s and 1940s in South Africa of a form of Afrikaner nationalism that was spearheaded by members of the Afrikaner petty bourgeoisie and intelligentsia and a subsequent expansion in Afrikaans literary production. It addresses problems of explanation in Afrikaner nationalism by focusing attention on the question of culture, the field of imagination and the domain of everyday life. In particular, the study examines the Keurboslaan series - a series of schoolboy stories aimed at juvenile readers - by Stella Blakemore, and traces the production, circulation and critical reception of the twenty titles in the series. The first title in this series was published in 1941 and the series has been reprinted several times over a number of decades and as recently as 1997. Drawing on the work of Benedict Anderson, this study illuminates the link between the emergence of print capitalism and the production of popular fiction on the one hand and nationalism on the other. Whilst this is a link that is not often explored, an analysis of the Keurboslaan series illustrates that the study of popular fiction can illuminate the practices through which nationalism gains popular support. It is argued that the Keurboslaan series produced a narrative of the Afrikaner ‘nation’ in popular fiction, but that this narrative was not authenticated by the intelligentsia and petty bourgeoisie who were the driving forces behind Afrikaner nationalism and its contents. It is further argued that this ‘narrative of nation’ circulated alongside more official narratives of the ‘nation’ espoused in discourses of religion, science and literature published in Afrikaans. The narrative of ‘nation’ in Keurboslaan – whilst sharing many similarities with official narratives in other discourses – but also differs from those discourses in important respects. It is argued that the popular series was influential precisely because it imagined the Afrikaner ‘nation’ in very different ways and on different terms from those discourses. Moreover, the form in which this narrative was produced, that is popular youth literature, appealed to readers of Afrikaans who were in search of escapist fiction. For these readers, the Keurboslaan series helped to give shape to and created new possibilities for interpreting the world that they inhabited. Reading the school as a corollary of the ‘nation’, it is argued that the narrative of the nation in Keurboslaan series explores the boundaries between the self and the other and posits the self as a danger to the self, resulting in an emphasis on the need to discipline the self. This kind of analysis also creates the space for examining in what ways ideas and identities about ‘race’, gender, sexuality, class and ‘nation’ are constructed in the texts. Yet, the study maintains that whilst the Keurboslaan series contributed to creating a space in which a particular understanding of the self and the world becomes possible, and whereas the reader is not conceived of as a completely free agent that can derive simply any meaning from the text, the study and its theoretical underpinnings do not fully account for individual readers’ engagement with popular texts and the ways in which reading strategies and habits can generate different, ambiguous or inconclusive meanings for readers. It is suggested that a study of popular texts and Afrikaner nationalism employing theories of reading and the reader will complement this analysis.Thesis (DLitt (Literary Theory))--University of Pretoria, 2004.
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Korf, Lindie. "D.F. Malan : a political biography." Thesis, Stellenbosch : University of Stellenbosch, 2010. http://hdl.handle.net/10019.1/3991.
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Thesis (DPhil (History))--University of Stellenbosch, 2010.ENGLSIH ABSTRACT: This study is a political biography of D.F. Malan (1874–1959), the first of the apartheid-era Prime Ministers, and covers the years 1874 to 1954, when Malan retired from politics. It endeavours to provide a warts-and-all account of D.F. Malan which challenges prevalent myths and stereotypes surrounding his public persona and his political orientation. While the overwhelming focus is on Malan’s political career, special attention is paid to his personal life in order to paint a multi-faceted picture of his character. The biography is written in the form of a seamless narrative and employs a literary style of writing. It is based on archival research which utilised Malan’s private collection, as well as the private collections of his Nationalist contemporaries. Malan takes the centre stage at all times, as the biography focuses on his perceptions and experiences. Malan’s views regarding Afrikaner nationalism, which was his foremost political priority, are described, and are related to his views of British imperialism as well as other ideologies such as communism and totalitarianism. This study demonstrates that there is a notable link between Malan’s perceptions of race relations and his concerns about the poor white problem. It reveals that Malan’s racial policy was, to some extent, fluid, as were his views on South Africa’s constitutional position. Debates about South Africa’s links to Britain and the nature of the envisioned republic preoccupied Afrikaner nationalists throughout the first half of the twentieth century – and served as an outlet for regional and generational tensions within the movement. Malan’s clashes with nationalists such as Tielman Roos, J.B.M. Hertzog and J.G. Strijdom are highlighted as an indication of the internecine power struggles within the National Party (NP). By emphasising these complexities, this study seeks to contribute to a nuanced understanding of the South African past.
AFRIKAANSE OPSOMMING: Hierdie studie is politieke biografie van D.F. Malan (1874–1959), die eerste van die apartheid-era Eerste Ministers, en dek die jare 1874 tot 1954, toe Malan uit die politiek getree het. Dit poog om onversuikerde beeld van Malan te skets wat heersende mites en stereotipes aangaande sy openbare beeld en sy benadering tot die politiek uitdaag. Die fokus is hoofsaaklik op Malan se politieke loopbaan, maar besondere aandag word aan sy private lewe geskenk om sodoende veelsydige portret van sy karakter te skilder. Die biografie is in die vorm van naatlose narratief geskryf en maak van literêre skryfstyl gebruik. Dit is gebaseer op argivale navorsing, waartydens daar van D.F. Malan se privaat versameling gebruik gemaak is, sowel as die privaat versamelings van sy tydgenote. Malan is ten alle tye die sentrale figuur en die biografie fokus op sy persepsies en ervarings. Malan se denke oor Afrikaner nasionalisme, wat sy vernaamste prioriteit was, word beskryf en in verband gebring met sy opinie van Britse imperialisme, sowel as ander ideologieë soos kommunisme en totalitarisme. Die studie wys op die verband tussen Malan se denke oor rasseverhoudinge en sy besorgdheid oor die armblanke vraagstuk. Dit dui daarop dat Malan se rassebeleid tot sekere mate vloeibaar was. Dit was ook die geval met sy benadering tot Suid-Afrika se konstitusionele posisie. Afrikaner nasionaliste het tydens die eerste helfte van die twintigste eeu baie aandag geskenk aan debatte oor Suid-Afrika se verhouding tot Brittanje en die aard van die voorgenome republiek. Dit was tot mate weerligafleier vir reeds bestaande spanning tussen die onderskeie streke en generasies. Malan se botsings met nasionaliste soos Tielman Roos, J.B.M. Hertzog en J.G. Strijdom word belig as aanduiding van die diepgewortelde magstryd binne die Nasionale Party (NP). Deur op hierdie kompleksiteite klem te lê, poog die studie om bydrae te lewer tot meer genuanseerde begrip van die Suid-Afrikaanse verlede.
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Masuku, M. T. (Mnyalaza Tobias). "The ministry of Dr Beyers Naude : towards developing a comprehensive mission (communication) strategy towards the victims of oppression." Thesis, University of Pretoria, 2010. http://hdl.handle.net/2263/25384.
Full textAbstract:
This thesis proposes that the ministry of Dr Beyers Naudé to the victims of oppression during the apartheid rule in South Africa had a missionary dimension. It argues that the credibility of the Christian faith was challenged by the victims of oppression, as a result of the way in which it was used as a supportive tool for oppression. Through his ministry, Beyers Naudé succeeded in communicating the Christian faith in a special way to the victims of oppression. This led to a change of mind for the victims of oppression with regard to their negative attitude to the Christian faith. This study further resulted in the development of a comprehensive mission (communication) strategy to the victims of oppression. The argument is that there is another form of post-1994 victims of oppression in South Africa made out of those who feel left out by government poverty alleviation, economic development and service delivery programmes. The inability of government to strike a balance between the rich and the poor as well as corruption will always yield the ‘disadvantaged’ section of society who may feel ‘oppressed’, neglected and left out in favour of the few who have ‘connections’ at higher levels of government. These victims’ response will be characterized by anger which results into protest actions similar to those seen during the time of the ministry of Beyers Naudé. The question posed in this study is ‘how to minister to angry people who feel left out by government?’ In order to respond to this challenge and to equip ministers of religion and other interested people, a comprehensive mission (communication) strategy to victims of oppression was therefore developed based on the example of Beyers Naudé. The main question posed in this study around the reason for the success of Beyers Naudé’s ministry is “what ‘muthi’ did he use to win the hearts, love and support of the victims of oppression?” In order to answer this question, there is a three step approach that has been followed. Firstly I looked at factors that made him or influenced his making i.e. his life from his birth to his ‘conversion’, South African political landscape divided into two periods (1940-1963 and 1963-1994) as well as Faith Based Organisations’ response to apartheid. Secondly, I looked at his actual ministry to the victims of oppression from 1963 to 1994. I divided his ministry between the categories of centripetal and centrifugal patterns of mission. Thirdly a comprehensive mission (communication) strategy to the victims of oppression was developed, based on his contribution to a positive Christian witness. In the concluding chapter, I made some proposals for a way-forward in terms of areas for further study which were triggered by this research. The best statement for concluding this study, indicating the commitment of Beyers Naudé for God’s mission and how this was misunderstood by his church (the DRC) was taken from Mokgoebo (2009) who states: Beyers Naudé was a prophet of his time. As the saying goes, ‘the prophet is never respected at his own home’. His witness will remain long after we have gone, as a White man who was grasped by the powerful message of the Kingdom of God, of justice and reconciliation.Thesis (PhD)--University of Pretoria, 2011.
Science of Religion and Missiology
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Blaser, Thomas Michael. "Afrikaner identity after Nationalism: young Afrikaners and the "new" South Africa." Thesis, 2009. http://hdl.handle.net/10539/6325.
Full textAbstract:
ABSTRACT
Towards the end of the twentieth century, Afrikaner nationalism has significantly
declined – how can we explain that such a strong and dominant ethno-nationalist
movement has become powerless? From a theoretical perspective, I argue that we
have to analyze the formation and dissolution of identities. Modernist approaches to
the study of Afrikaner nationalism and ethnicity focus on the state in shaping
identities that were supportive of nationalist mobilization. While the state certainly
matters, I want to suggest that we have to integrate these historical and political
accounts closer with subjectivity. Subjective aspects of nationalism are best reflected
in narratives of the self. These narratives are analyzed in four categories: reflecting on
the apartheid past; living in an African society; language and culture; and relating to
“black” South Africans. In narrating the self, young Afrikaners give us insights into
processes of ethnic and nationalist mobilization. These narratives indicate that living
in a consumer society in late modernity has contributed to the formation of identities
that are multiple, contradictory and contingent and hence are not readily available for
ethno-nationalist mobilization.
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Suttle, Timothy, Timothy Suttle, and Timothy Suttle. "The pen for the sword: how the end of the Second Boer War unified Afrikaner culture and led to Afrikaner political dominance in South Africa." Thesis, 2018. http://hdl.handle.net/2097/38940.
Full textAbstract:
Master of ArtsDepartment of History
Andrew Orr
The end of the Second Boer War in 1902 gave rise to cultural and political action of Afrikaners within the colonial governments and among the South African people. These actions caused a rise in Afrikaner cultural and political nationalism. Though the British emerged victorious from the war, resentment for the British Empire was widespread in the South African colonies due to brutalities suffered by the Afrikaners during the war. This resentment would later be channeled by Afrikaner leaders and used as a political weapon. The British wished for appeasement with the Afrikaners and established terms at the end of the war that Afrikaner leaders were able to use to further Afrikaner culture through politics. The military victory for the British influenced many Afrikaners to trade violence for political and cultural means of resistance. Throughout the years 1902-1924 the Afrikaner people established strategies through politics, literary publications, and new political groups, developed in the years 1904-1908, to advocate for Afrikaner nationalism and cultural equality amongst the British in areas of law, commerce, and education. The war showed the futility of military resistance against the British, but inspired many to push for political and cultural resistance, unification, and eventual dominance. Afrikaner nationalist dominance in South Africa began with the efforts of the Afrikaner leaders and people in 1902 after the Second Boer War.
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Sutherland, Charlotte. "Afrikaner student identity in post apartheid South Africa : a case study." Diss., 2013. http://hdl.handle.net/2263/25679.
Full textAbstract:
The legal end of apartheid in South Africa brought about innumerable radical changes, not least so in its implications for the identity dynamics of all citizens. Due to their parents’ and grandparents’ undeniable involvement in and benefitting from the apartheid system, white Afrikaner youth are experiencing particular challenges as they battle to renegotiate their identity as Afrikaners. Three interrelated research aims guided this case study, namely a) to explore respondents’ attitudes toward a variety of identity labels and cultural elements; b) to detect possible manifestations of a present day ‘new’ Afrikaner nationalism amongst them and c) to probe the relationship between respondents’ identification and the South African ‘brain drain’. Literature and focus group data informed the content of a comprehensive survey, which was filled out by 151 respondents from the Faculty of Humanities at the University of Pretoria. Results illustrate that conventional Afrikaner churches and the institution of the family continue to act as a 'hub of socialisation' that transfers traditional values to the youth, in so doing providing continuity between the past and present. The two-thirds of respondents who are members of conventional Afrikaner churches are more likely to identify with exclusivist, conservative ethno-cultural values. The stark juxtaposition between a radically changed national context and these respondents’ values manifests in a particular strategy to present themselves as ‘politically correct’ citizens. This strategy involves utilisation of the notion of 'culture' to downplay the centrality of racial difference in their experiences and identification. They subscribe to several discourses that are typical of ‘whiteness’, which cast whites as victims of change and discredit post-1994 redress policies. It is argued that respondents’ strong ethno-cultural identification disproves the notion of an identity crisis amongst them and underpins the finding that few respondents plan to emigrate on a permanent basis. Their active consumption of key elements of white Afrikaner culture arguably constitutes a form of twenty-first century cultural nationalism.Dissertation (MSocSci)--University of Pretoria, 2013.
Sociology
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Thibault-Couture, Joanie. "" Un peuple se sauve lui-même" Le Solidarity Movement et la restructuration de l'activisme afrikaner en Afrique du Sud depuis 1994." Thèse, 2017. http://hdl.handle.net/1866/19311.
Full textAbstract:
Malgré la déliquescence du nationalisme afrikaner causée par la chute du régime de l’apartheid et la prise du pouvoir politique par un parti non raciste et non ethnique en 1994, nous observons depuis les années 2000, un renouvèlement du mouvement identitaire afrikaner. L’objectif de cette thèse est donc de comprendre l’émergence de ce nouvel activisme ethnique depuis la transition démocratique. Pour approfondir notre compréhension du phénomène, nous nous posons les questions suivantes : comment pouvons-nous expliquer le renouvèlement de l’activisme afrikaner dans la « nouvelle » Afrique du Sud ? Comment sont définis les nouveaux attributs de la catégorie de l’afrikanerité ? Comment les élites ethnopolitiques restructurent-elles leurs stratégies pour assurer la pérennité de la catégorie dans l’Afrique du Sud post-apartheid ? Qu’est-ce que la résurgence d’une afrikanerité renouvelée nous apprend sur l’état de la cohésion sociale en Afrique du Sud et sur la mobilisation ethnolinguistique en général ?
La littérature sur le mouvement post-apartheid fait consensus sur la disparition du nationalisme afrikaner raciste, mais offre peu d’analyses empiriques et de liens avec les nombreux écrits sur le mouvement nationaliste afrikaner pour comprendre les dynamiques de ce nouveau phénomène et effectue peu de liens avec les nombreux écrits sur le mouvement nationaliste afrikaner. Notre argument est que le nouvel activisme afrikaner est en continuité avec la trajectoire du nationalisme afrikaner, plus précisément avec le courant conservateur. Les entrepreneurs ethnopolitiques suivent les voies tracées par leurs prédécesseurs en reproduisant des stratégies politiques, institutionnelles ainsi qu’une structure idéologique dont les fondements sont semblables à ceux du mouvement nationaliste.
Les entrepreneurs ethnopolitiques structurent l’activisme afrikaner selon trois processus. D’abord, ils procèdent au cadrage des nouveaux attributs de la catégorie en faisant notamment de l’autosuffisance communautaire, le cœur de l’afrikanerité. Ensuite, ils essayent d’institutionnaliser une nouvelle catégorie identitaire, qu’ils appellent les minorités discrimines raciales et ethniques. Ce processus de group-making vise à susciter une action collective déployée autant au niveau national qu’international, pour exercer une pression sur le gouvernement de l’ANC, accusée de discriminer les Afrikaners. Enfin, les entrepreneurs ethnopolitiques mettent sur pied un réseau d’organisations ethniques pour assurer la reproduction de l’afrikanerité et assurer la survie ethnique. Ces niches écologiques permettent de se substituer à l’État en offrant aux membres de la communauté des services et en créant des espaces réservés à la routinisation de l’afrikanerité.The thesis aims at understanding the restructuration processes of the Afrikaner movement following the South African democratic transition. Despite the collapse of Afrikaner nationalism caused by the end of the apartheid regime and the seizure of political power by a non-racist and non-ethnic party in 1994, we have seen a renewal of the Afrikaner identity movement since the 2000s. The aim of this thesis is therefore to understand the emergence of this new ethnic activism since the democratic transition. To deepen our understanding of the phenomenon, we ask the following questions: how can we explain the renewal of Afrikaner activism in the « new » South Africa? How are the new attributes of the Afrikaner category redefined? How do the ethnopolitical elites restructure their strategies to ensure the reproduction of the category within the new national context? What does the resurgence of a renewed Afrikanerity tell us about the state of social cohesion in South Africa and the ethnolinguistic mobilization in general? The literature on the post apartheid movement makes consensus on the death of the racist Afrikaner nationalism but offers little empirical analysis to understand the dynamics of this new phenomenon and the links with the many writings on Afrikaner nationalism are not made. To remedy these empirical shortcomings, our argument is that the new Afrikaner activism is in continuity with the trajectory of Afrikaner nationalism, more precisely with the conservative current. Ethnopolitical entrepreneurs follow the paths traced by their predecessors by reproducing political and institutional strategies as well as an ideological structure whose foundations are similar to those of the nationalist movement. However, continuity means that institutions must adapt to changing contexts in order to persist over time. In our case, the democratic transition has paved the way for institutional adaptation processes and historical awakening. Afrikaner activism is restructured through three processes. Ethnopolitical entrepreneurs are engaged in a framing process of the new attributes of the category in which community self-sufficiency is defined as the heart of Afrikanerity. Then, these elites try to institutionalize a new category as the new foundation of the political action of the movement. This is how ethno-political entrepreneurs mobilize what they call discriminated racial and ethnic minorities. This group-making process aims to stimulate collective action by depicting a frame of injustice to prove that Afrikaners are discriminated against by the government. This political strategy is deployed both nationally and internationally to exert pressure on the ANC government. Finally, ethnopolitical entrepreneurs have set up a network of ethnic organizations to ensure the reproduction of Afrikanerity and ensure ethnic survival. These ecological niches make it possible to replace the State by offering the members of the community services and by creating spaces for the routinization of Afrikanerity.
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Van, Aardt Maria Margaretha Elizabeth. "Ideologiese identifikasie as verklaring vir verhoudinge tussen Suid-Afrika en Israel." Thesis, 2014. http://hdl.handle.net/10210/11182.
Full text
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Jordaan, Annette Marie. "Mites rondom Afrikaans (Afrikaans)." Thesis, 2004. http://hdl.handle.net/2263/28495.
Full textAbstract:
The problem statement mainly deals with the curtailment of the high function status of Afrikaans in South Africa since 1994 as this has a negative impact on the six million mother tongue speakers of Afrikaans as well as on non-mother tongue speakers for whom the language has an instrumental value. The question is raised as to whether myth making around Afrikaans can be held partly responsible for this loss in status. The term “myth” and the impact of myths are looked into. “Myth” is not used in this thesis as a “story without ground” (as in the dictionary definition), but, according to the work of Jung, Campbell, Leroux, Malan and others, as a story/narrative that gives voice to man’s search for meaning and significance. The main points of departure are: · The viewpoint of the well-known twentieth-century mythologist, Joseph Campbell, who states: “Myths are stories of our search through the ages for truth, for meaning, for significance (Campbell in Flowers 1988:5); and · The statement of Malan (1978:39) namely that myth has always been the way in which man has tried to explain the sense, significance and purpose of the cosmos by means of a simple narrative. Myth making within groups (Anderson 1991: “imagined communities”) is viewed and the role of of political myth making explicitly stated. In this regard the statement of Leonard Thompson is relevant. Thompson (1985:3) points to two kinds of myths, namely: 1) “conservative myths” (for example about the origins of a group); and 2) “radical myths” (that aim to discredit the regime of “the other”). In the discourse about myths around Afrikaans the point of departure is that the specific myth is regarded as positive or negative in terms of its impact on the status and position of Afrikaans in South Africa. The two “main” myths around Afrikaans are discussed by exemplification and by means of anecdotes and the impact of the said myths on Afrikaans is evaluated. The two myths are: · Afrikaans as mythical binding force in Afrikaner nationalism in (mainly) the first fifty years of the twentieth century; and · Afrikaans as metaphorical language of the oppressor, especially in the period of institutionalized apartheid. The impact of the above myths within various Afrikaans systems (among others the historiography and literature of Afrikaans and the school syllabi) is furthermore exemplified with the purpose of indicating how great this impact has been. Finally the question is asked: ”And now, Afrikaans?” (with acknowledgement to the title of a publication by Hans du Plessis, 1992: “En nou, Afrikaans?”). The conclusion is that the status of Afrikaans in the so-called high language functions is daily under more pressure as a result of the hegemony of English in the country. There should be rational and firm negotiations about this unconstitutional curtailment of the rights of Afrikaans. The speakers of Afrikaans can, however, help to preserve the language by: 1. Living with the myths around Afrikaans in the sense that they develop and demonstrate understanding and empathy for the myths of other groups; 2. Using Afrikaans daily for all functions, especially seeing that Afrikaans is indeed suitably developed to meet any need; and 3. Working towards new myth making around Afrikaans, by – among other things – pointing to the fact that Afrikaans, as a language of Africa, has a greater claim to national language status in South Africa than the international language, English.Thesis (DLitt (Afrikaans))--University of Pretoria, 2005.
Afrikaans
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Heunis, Victoria Regina. "Monumente en gedenktekens opgerig tydens die simboliese ossewatrek en Voortrekkereeufees, 1938 (Afrikaans)." Diss., 2008. http://hdl.handle.net/2263/29552.
Full textAbstract:
AFRIKAANS : Die Simboliese Ossewatrek wat op 8 Augustus 1938 by die Van Riebeeck-standbeeld in Kaapstad begin het en op 16 Desember 1938 met die hoeksteenlegging van die Voortrekkermonument in Pretoria geëindig het, het tydens die honderdjarige herdenking van die Groot Trek grootliks tot die oplewing van Afrikanernasionalisme en Afrikaneridentiteitsvorming bygedra. Tydens die Voortrekkereeufeesvieringe in 1938 het die waens na beraming by meer as vyfhonderd dorpe en plekke aangedoen waar entoesiasties feesgevier is met historiese optogte en opvoerings, kerkdienste, toesprake en feesredes en die lê van ’n klipstapel of die onthulling van ’n monument of gedenkteken wat spesiaal vir die geleentheid opgerig is. Die doel van die studie was om eerstens ’n gedetailleerde databasis saam te stel oor die minder bekende monumente en gedenktekens wat in 1938 dwarsoor Suid-Afrika opgerig is en om hulle sover moontlik behoorlik te dokumenteer. Tweedens is die relevansie, kulturele betekenis en bewaring van die tasbare onverskuifbare erfenis in ’n post-apartheid Suid-Afrika geëvalueer en bespreek. ENGLISH : The symbolic ox-wagon trek that started on 8 August 1938 at the Van Riebeeck statue in Cape Town and ended with the foundation stone laying of the Voortrekker Monument in Pretoria on 16 December 1938, contributed to the revival of Afrikaner Nationalism and the forming of an Afrikaner identity. During the Voortrekker Centenary celebrations in 1938 the wagons visited more than five hundred towns where the inhabitants enthusiastically celebrated the event with historical pageants and processions, church services, speeches and usually stone cairns were layed or a monument or memorial was unveiled to commemorate the occasion. The main aim of this study was to compile a detailed database about these often unknown monuments and memorials that were erected all over South Africa in 1938 and to document them as far as possible. The second aim was to evaluate and discuss the relevance, cultural significance and preservation of these unmovable heritage structures in a post-apartheid South Africa.Dissertation (MHCS)--University of Pretoria, 2008.
Historical and Heritage Studies
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Marais, Guillaume François. "M.E.R. se beskouing van die Afrikaner en afrikanernasionalisme vergeleke met die beskouinge van N.P. van Wyk Louw, J.J. Degenaar en J.C. Steyn." Thesis, 1992. http://hdl.handle.net/10500/18122.
Full textAbstract:
Die hooffiguur is mev. Maria Elizabeth Rothmann (1875 1975), in die
Afrikaanse letterkunde alombekend as M.E.R. Die sleutelbegrippe is Afrikaner
en Afrikanernasionalisme. Oor die betekenis van die benaming Afrikaner is
daar meningsverskil, maar hier beteken Afrikaner 'n blanke Afrikaanssprekende.
Afrikanernasionalisme is oor die afgelope eeu deur leiers soos Kruger, Steyn,
Reitz, De la Rey, De Wet, Hertzog, Malan, Strydom en Verwoerd uitgespel.
Die tweede hoofstuk bevat 'n aantal verteenwoordigende skrywers en politici se
beskouinge oor die Afrikaner en Afrikanernasionalisme. In die derde hoofstuk
word M.E.R. se beskouinge in die verband behandel en vergelyk met die menings
van Van Wyk Louw, 'n geslag na haar, en J.C. Steyn, 'n geslag na Louw.
Degenaar, gebore twee dekades na Louw en 13 jaar voor Steyn, word vernaamlik
as klankbord betrek omdat sy siening radikaal verskil van M.E.R., Louw en
Steyn s 'n, hoewel Louw na die begin van die jare sestig veel meer "liberaal"
geword het.
Voorts word M.E.R. se eerstehandse vertellings oor Kruger, Steyn, Hertzog en
Verwoerd aan die aanvaarde kenmerke van goeie biografie gemeet. Waar moontlik
word haar siening met die drietal vergelyk. 'n Volgende hoofstuk gaan oor
M. E. R. se taksering van en deernis vir brandarm Afrikaners, soos vervat in
Deel V B van die Carnegie Verslag. Haar verklaring van die oorsake van
Afrikanerarmoede word uitgespel. Ook haar betrokkenheid by die Afrikanerkind
deur haar talryke kinderboeke word toegelig. Dan volg 'n hoofstuk oor M.E.R.
se siening van die Afrikaner se godsdiens.
die beurt, waarop M.E.R. se My beskeie
Voorts kom volkereverhoudings aan
deel as outobiografie van 'n
Afrikanervrou bespreek word. Die laaste twee hoof stukke gaan oor die viertal
se taal en styl, en~as leermeesters van die Afrikanervolk.
Ten slotte word die vier se beskouinge saamgevat. M.E.R. en Steyn glo aan die
selfbeskikkingsreg van die Afrikaner. Sedert die begin van die jare sestig
het Louw beweer dat die Kaapse bruinmense deel van die Afrikanervolk uitmaak,
maar dat daar gebiedskeiding met die swart volke moet wees. Degenaar bepleit
'n unitere staat met die nodige verskansings van regionalisme, 'n handves van
menseregte en 'n onafhanklike regbank.Pride of place belongs to Mrs Maria Elizabeth Rothmann (1875 - 1975), in Afrikaans literature widely known as M.·E.R. The key conceptions are Afrikaner and Afrikanernationalism. Theye are differing opinions about the meaning of the name Afrikaner, but for our purpose it means an Afrikaans speaking white. Afrikaner nationalism has been defined over the past century by leaders like Kruger, Steyn, Reitz, De la Rey, De Wet, Hertzog, Malan, Strydom and Verwoerd. The second chapter portrays the views of some representative authors and politicians on the Afrikaner and Afrikaner nationalism. In the next chapter M.E.R.'s opinion in this regard is discussed and compared and contrasted with the opinions of Louw, a generation after her, and J.C. Steyn, a generation after Louw. Degenaar, born two decades after Louw and thirteen years before Steyn, is used mainly as resonator because his views differ radically from the other three. although Louw turned more "liberal" since the early sixties. Forthwith M. E .R. 's first-hand narratives about Kruger, Steyn, Hertzog and Verwoerd are tested by the accepted standards of good biQJZraphy. Where L.o.tw) Sbe-1vi ....a ~~tLLy. possible her views are compared with those of the trio,.., The next chapter treats M.E.R. 's estimate of and compassion with desperately poor Afrikaners, as portrayed in her Chapter V B of the Carnegie Commission Report. Her indication of the causes of Afrikaner poverty is noted. Her concern with Afrikaner children by way of her many children's books occupies a subsequent chapter. Then follow her views on the Afrikaner's religion and on racial relations, whereafter her My beskeie deel (My allotted portion) is assessed as the autobiography of an Afrikaner woman. The last two chapters discuss the language and style of the four writers concerned as well as their role as teachers of the Afrikaner nation. In conclusion their views are summarised. M.E.R. and Steyn believe in the Afrikaner's right of self-determination. Since the early sixties Louw has regarded the Cape Coloureds as part of the Af rikanervolk, al though he has advocated territorial separation of the Black peoples. Degenaar is in favour of a unitary state entrenched by regionalism, a human rights charter and an independent judiciary.
Afrikaans & Theory of Literature
D. Litt. et Phil. (Afrikaans)
43
Basson, Eunice L. "Bydrae van Erich Mayer tot die vestiging van 'n estetiese bewussyn en die bevordering van 'n kunsidentiteit in Suid-Afrika tot aan die einde van die 1930's." Thesis, 2003. http://hdl.handle.net/10500/1477.
Full textAbstract:
Text in AfrikaansThis thesis entitled The contribution of Erich Mayer towards the establishment of an aesthetic consciousness and the promotion of an art identity in South Africa to the end of the 1930s, is a study of the ideas, ideals and contributions of the German-Jewish artist Erich Mayer concerning the establishment of a national art identity in South Africa. Mayer was born in Germany in 1876. Because of ill health he came to South Africa, where he settled in 1898 and developed an affinity with the Afrikaner pioneers in the rural areas. This natural connection with the Afrikaner pioneers was the main motivation behind his participation in the Anglo-Boer War. With his sound European background and training at various art academies in Berlin and Stuttgart, he soon realised that a knowledge of European art history or any awareness of an aesthetic consciousness concerning the fine and applied arts was sadly lacking within the general South African community and more specifically amongst the early Afrikaners. As a student, Mayer developed a keen interest in traditional German arts and crafts, which, according to him, contributed to the specific national Germanic character. This interest prompted him to conduct research and document examples of folk art among the Afrikaners as well as other indigenous communities, in an attempt to establish an aesthetic awareness in South Africans, and more specifically among Afrikaners. Mayer was of the opinion that the development and marketing of these cultural objects and artefacts would contribute towards a unique art identity with a strong South African national character. Apart from his interests in the fine and applied arts, Mayer also researched the vernacular architecture, furniture design and household articles of both Afrikaner pioneers and Africans. He travelled widely in South Africa, researching his interests and presented lectures on these themes which he published in newspapers and magazines in an effort to create an awareness of the rich indigenous folk art.
Hierdie proefskrif is 'n studie oor die bydrae van die Duits-Joodse kunstenaar Erich Mayer tot die vestiging van 'n estetiese bewussyn en die bevordering van 'n kunsidentiteit in Suid-Afrika tot aan die einde van die 1930's. Mayer is in 1876 in Duitsland gebore. Weens gesondheidsredes het hy hom in 1898 in Suid-Afrika gevestig waar hy veral met die Boerepioniers op die platteland geidentifiseer het em hom gou tuis gevoel het in die landelike milieu. Hierdie natuurlike toegeneentheid tot die vroee Afrikaners het aanleiding gegee tot sy later deelname aan die Anglo-Boereoorlog. Met sy grondige Europese agtergrond en opleiding aan verskillende kunsakademies in Berlyn en Stuttgart, het Mayer gou besef dat die Suid-Afrikaanse gemeenskap in die algemeen, maar veral die vroee Afrikaners in die besonder, 'n algehele gebrek geopenbaar het aan enige Euopese kunshistoriese kennis of enige estetiese bewussyn oor die beeldende en toegepaste kunste. Mayer is vroeg reeds blootgestel aan en het besonder belanggestel in die kunshandwerk van die Duitsers wat deel uitgemaak het van eeue-oue Duitse tradisies en wat bygedra het tot die unieke nasionale volksaard van die Duitsers. Met hierdie belangstelling het Mayer stelselmatig begin om die unieke kunshandwerk van die Afrikanerpioniers te versamel. Hy het hier 'n geleentheid gesien om via voorbeelde van plaaslike kunshandwerk 'n estetiese bewussyn by die Suid-Afrikaans gemeenskap en meer spesifiek by die Afrikaner aan te wakker. Mayer was van mening dat die sinvolle ontwikkeling en bemarking van hierdie kulturele voorwerpe en ontwerpe daartoe sou kon bydra om 'n eie kunsidentiteit met sterk nasionale karakter in Suid-Afrika tot stand te bring. Wat die beeldende en toegepaste kunste betref, het Mayer 'n wye belangstellingsveld gehad en het hy ook omvattende navorsing oor die inheemse boukuns, meubelontwerpe en kunshandwerkartikels van die vroee Boerepioniers, asook oor die van die inheemse bevolkingsgroepe, onderneem. Hy het die land deurreis op soek na geskikte voorbeelde van kunshandwerkartikels, gereeld lesings aangebied en artikels gepubliseer, die alledaagse Boerelewe op die platteland visueel gedokumenteer en op die manier 'n besondere ryk nalatenskap daargestel.
History
D. Litt et Phil. (Geskiedenis)
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Tayler, Judith Anne. "With her shoulder to the wheel: the public life of Erika Theron (1907-1990)." Thesis, 2010. http://hdl.handle.net/10500/4943.
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This thesis is a biographical study of Erika Theron (1907-1990), an Afrikaner woman who played a significant role in many aspects of public life in South Africa in a critical time in the country‘s history. The study seeks to give recognition to her achievements, which have received scant attention in a historiography with a masculine bias. At the same time it examines her changing role from collaborator to critic of the apartheid system.
Certain defining features of Theron‘s life have been highlighted. First, Theron grew up in a staunchly Afrikaner nationalist, service-oriented family which encouraged loyalty to her own people and civic responsibility. Second, she was unusual among Afrikaner women of her generation, in that she was highly educated, independent and ready to assume leadership roles. She became a pioneer in a number of fields, attaining high professional rank and holding important public offices – frequently as the first woman to do so in the country.
The thesis focuses on five areas of Theron‘s public life. After returning from post-graduate studies abroad, she worked with Hendrik Verwoerd in the campaign to uplift poor whites, particularly the rehabilitation and re-integration of the Afrikaner poor. She thereafter commenced a long career as a social work academic, which included a number of milestones for her new discipline, for the profession of social work and for the advancement of women in academia. From the 1950s she served on the town council of Stellenbosch, including terms as deputy mayor and mayor. She played an important role in historic conservation but was also instrumental in the rigorous institution of apartheid structures in the town during the early days of National Party rule. In the early 1970s she served as chairman of the Commission of Enquiry into Coloured Affairs which influenced her personal views on the country‘s race policies. She became a public critic of many aspects of the apartheid system and vocal advocate for coloured rights.History
D. Litt. et Phil. (History)
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Van, Rensburg Jeanette. "Die Boerevrou 1919-1931 : ‘n kultuurhistoriese studie oor die eerste Afrikaanse vrouetydskrif (Afrikaans)." Thesis, 2012. http://hdl.handle.net/2263/24176.
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AFRIKAANS: In die bronne van bewysmateriaal vir Afrikaanse geskiedenis en kultuurgeskiedenis is daar sporadiese verwysings na die bestaan van ‘n vrouetydskrif, getiteld Die Boerevrou. Dit was die eerste, en tot en met die staking daarvan, die enigste Afrikaanse vrouetydskrif. Die tydskrif is in Pretoria van Maart 1919 tot Desember 1931 maandeliks onder die redakteurskap van die eienaar, Mabel Malherbe, uitgegee. Hoewel dit al as ‘n ryk skat van inligting oor die Afrikanervrou en haar leefwyse beskryf is, is daar min inligting oor die tydskrif beskikbaar. Dit is ook in vergelyking met ander tydgenootlike Afrikaanse publikasies soos Die Huisgenoot, baie min vir primêre navorsing gebruik, hoewel oorspronklike versamelings daarvan vandag nog redelik maklik bekombaar is. Gevolglik is Die Boerevrou aan kultuurhistorici betreklik onbekend. Met hierdie studie is daar gepoog om te bepaal of Die Boerevrou as ‘n gesaghebbende primêre bron vir kultuurgeskiedenis beskou kan word en waarom dit nie as sodanig benut word nie. Aangesien daar min sekondêre bronne oor tydskrifstudies bestaan, kan die ontwikkeling van ‘n wetenskaplike werkswyse vir die onderneming van dergelike studies as een van die bydraes van hierdie proefskrif beskou word. Die kultuurhistoriese konteks en ekonomiese omstandighede waarbinne die tydskrif verskyn het, is bestudeer en inligting oor die redaksie, medewerkers, beleid en sirkulasie van Die Boerevrou is ingewin. Dit alles het as agtergrond gedien om afleidings te maak om die navorsingsvraag te beantwoord. Daar is bevind dat die tydskrif van hoë joernalistieke gehalte getuig vir die tydperk waarin dit verskyn het. As vrouetydskrif het dit ‘n wye verskeidenheid onderwerpe van kultuurhistoriese belang gedek. Die studie het ook lig gewerp op die leesgebruike en -voorkeure van die Afrikanervrou in die vroeë twintigste eeu. Dit is duidelik dat kultuur en die media in ‘n baie komplekse verhouding staan en mekaar wedersyds sterk beïnvloed. Die lesers van Die Boerevrou is nie net deur die tydskrif gelei en beïnvloed nie, soos talle ander studies bevind het die geval met die pers in die ontwikkelingsjare van Afrikanernasionalisme was nie. Boerevrou-lesers het ook aktief meegedoen aan die skryf van die teks van die tydskrif omdat hulle ‘n sosiale netwerk gevorm het wat ontvanklik en gereed was vir die assimilasie en verspreiding van ‘n nasionalistiese identiteit. Die Boerevrou is ‘n gesaghebbende primêre bron vir kultuurgeskiedenis en sal in die toekoms met groot vrug in studies oor die Afrikanervrou van 1919 tot 1931 benut kan word. Die feit dat die tydskrif as bron onderbenut word, kan hoofsaaklik toegeskryf word aan twee aspekte: Die meeste studies oor vrouetydskrifte tot op datum is ideologiese analises met ‘n feministiese inslag wat die persepsie by navorsers skep dat vrouetydskrifte problematiese en onbetroubare studiemateriaal is en gevolglik vermy behoort te word; verder is die wetenskaplike bestudering van vrouetydskrifte nog ‘n relatiewe jong studieveld. ENGLISH: Die Boerevrou was the first, and until the termination thereof, the only Afrikaans women's magazine. This monthly periodical was published in Pretoria from March 1919 to December 1931 under the editorship of the owner, Mabel Malherbe. Although it is a rich treasure of information about Afrikaans women and their way of life, there is little known about the magazine. Compared to other contemporary Afrikaans publications, such as Die Huisgenoot, it is also very little used for primary research. This study attempts to determine whether Die Boerevrou can be viewed as an authoritative primary source for cultural history and why it is not utilised as such. Since there are few secondary sources on magazine studies, the development of a scientific methodology for undertaking such studies is considered to be one of the contributions of this thesis. The historical context and economic conditions within which the magazine has been published was determined and information was obtained about the editors, staff, policies and circulation of Die Boerevrou. All have served as a background to make conclusions relevant to the research question. It was found that the magazine is of high journalistic quality for the period in which it was published and reviews a wide variety of topics of interest to women. The study also shed light on the reading practices and preferences of Afrikaans women in the early twentieth century. The relationship that exists between culture and the media is clearly very complex. The readers of Die Boerevrou were not only led and influenced by the magazine, as many other studies have found to be the case with the media during the formative years of Afrikaner nationalism. Boerevrou readers also actively participated in writing the text of the magazine. They formed a social network which was receptive and ready for the assimilation and dissemination of a nationalist identity. Die Boerevrou is an authoritative primary source for cultural history and can be utilised with great success for studies on Afrikaans women from 1919 to 1931. The fact that the magazine is underutilised as a resource is mainly due to two aspects: Most studies of women's magazines are ideological analyses with a feminist slant that create the perception that this genre offers problematic and unreliable study material and should therefore be avoided; The scientific research of women's magazines is furthermore still a relatively young field of study.Thesis (DPhil)--University of Pretoria, 2013.
Historical and Heritage Studies
unrestricted
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Johnston, Alexander. "Covenanted peoples : the Ulster Unionist and Afrikaner Nationalist coalitions in growth, maturity and decay." Thesis, 1991. http://hdl.handle.net/10413/7757.
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Du, Plessis Aletta Catharina. ""Between the walls of Jasper, in the streets of gold" : the deconstruction of Afrikaner mythology in Marlene van Niekerk's triomf." Diss., 2009. http://hdl.handle.net/10500/2638.
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Triomf explores the distortion of the national Afrikaner identity as a result of apartheid. This
dissertation aims to demonstrate how van Niekerk deconstructs the Afrikaner through myths,
stories, symbols, intertextuality and Derridean deconstruction. The Benades represent the
Afrikaner on three levels: the personal, the national and the primordial. Since the Benades are
primordial, Van Niekerk is able to use the archetypes of Jung’s collective unconscious to
deconstruct the archetypal mythological structures Afrikaner nationalists used to develop identity
and unity. The archetypes deconstructed are Spirit, the Great Mother, Re-birth, the Trickster, the
Physical Hearth and the Sacred Fire. Afrikaner myths deconstructed include the Great Trek, the
family, the patriarch, the matriarch, the future of a white Afrikaner nation and the binding
character of Afrikaans as white national language. Van Niekerk undermines the plaasroman of the
1920s and 1930s, as the Afrikaner’s national identity was constituted and deconstructed in literature.English
M.A. (English)
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Jacobs, Aletta Maria. "Afrikanerskap as literêre motief 'n studie in teorie en praktyk met spesifieke verwysing na Afrikaanse tekste uit die veertiger- en tagtigerjare." Thesis, 1995. http://hdl.handle.net/10500/16993.
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Text in AfrikaansDie doel van hierdie studie was om vas te stel hoe die Afrikaner in literere tekste van die veertiger- en tagtigerjare uitgebeeld word, en of 'n vaste beskouing oor die begrip Afrikanerskap by die skrywers van die verskillende tekste bestaan. Omdat die verhouding tussen die gekose tekste en die geskiedenis telkens ondersoek is, is die Nuwe Historisistiese benadering as geskikte teoretiese model gevolg. Waar hierdie benadering die klem op die realiteit plaas, stel die lmagologie die beeld voorop, en die lmagologiese werkswyse is dus aanvullend gevolg. Omdat die tekste van veertig hoofsaaklik as koloniale literatuur beskou kan word, en die tekste van tagtig as postkoloniaal van aard, is die koloniale en postkoloniale literatuur in Afrikaans kortliks ondersoek. Die studie het verder gepoog om deeglik verkenning van die begrippe Afrikaner en Afrikanerskap te doen aan die hand van verskillende narratiewe tekste wat nie noodwendig literer van aard is nie. Alhoewel daar by die herlees van die vier en twintig literere tekste van die veertigerjare gevind is dat die tekste hoofsaaklik nog as koloniale literatuur beskou kan word, is die interessante insig verwerf dat sekere tekste wat nie deel van die kanon vorm nie, 'n ander realiteit oor die Afrikaner en oor Afrikanerskap aan die leser voorhou as wat tradisioneel die geval was. So is byvoorbeeld bevind dat die strukture wat die Afrikanermaghebber sedert die veertigerjare geskep het, die belange van die Afrikanerdom moes dien. Deur die herlees van die tekste kon die gegewe opnuut ge'interpreteer word en kon nodige aanpassings dus by aanvaarde opvattings gemaak word. Die ondersoek het verder aan die lig gebring dat veral die tekste uit die tagtigerjare verruimend ingewerk het op bestaande, geykte opvattinge oor die Afrikaner en Afrikanerskap en dat sulke opvattinge deur die tekste ondermyn, ontluister of bloot ontken word. Ten slotte het dit duidelik geword dat daar geen eensydige of stabiele betekenis oor die begrippe Afrikaner en van Afrikanerskap uit die verskillende tekste afgelei kon word nie
The purpose of this study was to determine how the Afrikaner was depicted in the literary texts of the forties and the eighties, and to determine whether the authors of the different texts expresses fixed views of the concept Afrikanerskap. As the relationship between the chosen texts and history had been investigated several times, the New Historisistic approach was adopted as a suitable theoretical model. As this approach places the emphasis on reality, and the lmagology sees the image as the most important, lmagological procedures were used additionally. Because the texts of the forties can be seen as mainly colonial of nature and the texts of the eighties as post colonial, the colonial and post colonial literature in Afrikaans was briefly investigated. The study further attempted to thoroughly investigate the concepts Afrikaner and Afrikanerskap with reference to different narrative texts which are not necessarily literary of nature. Although the rereading of twenty four literary texts of the forties confirms that the texts could mainly be seen as colonial literature, the interesting conclusion was made that certain texts not included in the canon gave the reader another reality of Afrikaner and Afrikanerskap than was traditionally the case. It was found, for example, that structures created by Afrikaner authorities since the forties were created to serve the needs of the Afrikanerdom. The rereading of these specific texts led to new interpretations and the necessary adaptations could be done to previously accepted views. The research further indicated that texts from the eighties especially had a broadening effect on existing hackneyed conceptions of Afrikaner and Afrikanerskap and that such views are undermined, clouded or simply ignored by the texts. In conclusion it became clear that no onesided or static interpretation of the concepts Afrikaner and Afrikanerskap could be derived from the different texts
Afrikaans & Theory of Literature
D. Litt. et Phil. (Afrikaans)
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Lloyd, Stephen James. "Justifying and unraveling apartheid: mission thought and the public theologies of David Bosch, Nico Smith, and Carel Boshoff, 1948-1994." Thesis, 2019. https://hdl.handle.net/2144/38996.
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This dissertation analyzes the careers of three Afrikaner missionaries, David Bosch, Carel Boshoff, and Nico Smith, who gained international reputations for pioneering alternatives to the South African Nation Party’s (NP) policy of apartheid over the second half of the 20th century. Afrikaners looked to missionaries to be moral leaders on questions of race relations, and missionaries’ public theologies carried significant moral weight. While numerous historians have argued that from the 1930s through the 1950s Afrikaner missionaries played a key role in developing and promoting the moral basis of apartheid in South Africa, they have not, however, addressed how Afrikaner missionaries responded to the political, social, and moral failure of apartheid.
By the 1970s, the dissonance between the ideal and the actual implementation of apartheid led Bosch, Smith, and Boshoff—by that time leading public theologians—to a crisis of confidence in the NP, and they began to endorse divergent moral visions for the country’s future. David Bosch and Nico Smith embraced racial unity while Carel Boshoff pursued ethnic separatism. By the mid-1970s, Bosch became a leading proponent of “reconciliation,” which gave Afrikaners new moral language for thinking about themselves as part of a non-racial society. By the mid-1980s, both Bosch and Smith were key leaders in ecumenical and interracial organizations that endorsed a negotiated end to apartheid. They helped to form a growing interracial solidarity of Christians that encouraged and facilitated the democratic transition of 1990/1994. Conservative theologians, like Boshoff, attempted to stem the popularity of reconciliation in Afrikaner political and civil organizations. He was unable to successfully coordinate efforts with other conservatives, and he was increasingly marginalized. Ultimately, Boshoff opted for negotiated ethnic separatism with the African National Congress.
This study demonstrates that far from being monolithic, Afrikaner religiosity and racial morality were dynamic and contested. Secondly, it shows that a number of Afrikaner public theologians and moral leaders were actively involved in ending white minority rule in South Africa. Conversely, it also shows that conservative religious leaders were able to transform Afrikaner nationalism, thereby prolonging its influence into the 21st century.
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Beer, Linde. "Time erases whiteness altogether”? ’n Ondersoek na afrikaanse tekste oor die Kongo (DRK) (1912-2012)." Thesis, 2018. http://hdl.handle.net/10500/24875.
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Text in Afrikaans with abstracts in Afrikaans, English and isiZuluHierdie studie van Afrikaanse tekste oor die Kongo (DRK) strek vanaf 1912 - toe DF Malan die eerste wit Afrikaner geword het wat ‘n reisbeskrywing oor sy besoek aan die Kongo gepubliseer het (Naar Congoland, 1913) - tot 2012 . Die navorsingsverslag ondersoek beeldvorming rondom die Kongo/(Midde-)Afrika in die korpus tekste wat opgespoor is, binne die breë teoretiese raamwerk van koloniale/postkoloniale studies, met toespitsing op “Africanism” en “Whiteness studies”. Daar is bevind dat beeldvorming in verband met die Kongo rondom twee hooftrope geskied: die Kongo as Conradiaanse “heart of darkness”, waar barbaarsheid in al sy geledinge hoogty vier; en die Kongo as “Eldorado” – die land wat as 15de-eeuse Afrika-koninkryk beskik het oor ‘n ontwikkelde beskawing en ongekende rykdom - lank voordat dit “ontdek” is deur Portugese seevaarders. Hierdie hooftrope en hul uitlopers funksioneer as ‘n kontinuum eerder as volstrekte teenoorgesteldes in die meeste Afrikaanse tekste oor die Kongo. Tekste van die koloniale era (tot die 1960’s in die Kongo) sluit aan by Eurosentriese diskoerse waarin die imperiale/koloniale tydgees weerspieël word, en tipies manifesteer in binêre opposisies (byvoorbeeld primitiwiteit versus beskawing) en trope soos “imperial eyes” (wit toeëiening van die koloniale ruimte). Malan se ideaal van ‘n Dietse invloedsfeer gebaseer op die taalverwantskap tussen Hollands/Afrikaans in Suid-Afrika, en Vlaams in die destydse Belgiese Kongo, herinner aan die ekspansionistiese ywer waarmee die Kaap-tot-Kaïro-droom van Britse imperialiste nagejaag is, maar blyk nouer verwant te wees aan die Afrikanernasionalistiese klem op die “taal as volk”. In postkoloniale tekste word die siening van die wit Afrikaner as ‘n nasaat van die geïdealiseerde Voortrekkers/Dorslandtrekkers toenemend gerelativeer deur tekste waarin die wit Afrikaner herverbeel word as “wit sangoma” of “Witboy in Afrika”; en wit vrese en vergrype word op skerp satiriese wyse aan die kaak gestel as die wrange erflating van die aartskolonialis, “Pappa in Afrika”. Die koloniale projek word in Equatoria as mislukking uitgebeeld, terwyl Horrelpoot ʼn distopiese verbastering van Afrikanerskap en Afrikaans in (Suid-)Afrika poneer. Witheid mag uiteindelik in Afrika uitgewis en vervang word met egte skakerings van aardsheid, of herdefinieer word in ʼn niehegemoniese verband (The Poisonwood Bible). Slegs die tyd sal leer.
This study of Afrikaans literary texts on the Congo (DRC) covers 100 years: 1912 – 2012. In 1912 DF Malan became the first white Afrikaner to travel to the Congo and publish a travelogue based on his travels (Naar Congoland, 1913). This thesis investigates the representation of the Congo/Central) Africa in the corpus of texts discovered, within the broad theoretical framework of colonial/postcolonial studies, and the paradigms of “Africanism” and “Whiteness Studies”. The Congo has been represented in terms of two main tropes: the Congo as the Conradian “heart of darkness”, the seat of utter savagery; and the Congo as “Eldorado” – the African kingdom that presided over a well-developed civilisation and untold wealth long before it was “discovered” by Portuguese explorers in the fifteenth century. These main tropes and their sub-tropes function in most Afrikaans texts on the Congo as a continuum and not in absolute contrast. Literary texts of the colonial era (up to the 1960’s) are characterised by Eurocentric discourses in which the imperial/colonial Zeitgeist typically manifests in binary oppositions (primitivism versus civilisation), and tropes like “imperial eyes” (white appropriation of colonial space). Malan’s dream of a Dutch sphere of influence - based on the affinity of Dutch/Flemish in the Congo with Dutch/Afrikaans in South Africa – and extending from Cape Town to the erstwhile Belgian Congo, is reminiscent of the expansionist fervour characterising the imperialist Cape-to-Cairo idea, but is based on the close link between language and nationhood in Afrikaner nationalism. In postcolonial texts the view of the white Afrikaner as ‘n descendant of the idealised Voortrekkers/Angolan trekkers is increasingly deconstructed by re-imagining the Afrikaner as a “white sangoma” or “whiteboy in Africa”, while white fright and guilt are revealed - in a sharply satirical fashion – as the bitter legacy of the white arch-colonialist “Pappa in Afrika”. The colonial project is portrayed as a disaster in Equatoria, while Horrelpoot poses a dystopic vision of the degeneration of Afrikanerdom and Afrikaans in (South) Africa. Whiteness may eventually be erased and replaced by authentic, earthy African colours, or be redefined within a non-hegemonic context (The Poisonwood Bible). Time alone will tell.
Lolu cwaningo olumayelana nemibhalo yesiBhunu ezincwadini zaseCongo (eDRC) lubheka isikhathi esingangeminyaka eyi-100: 1912 – 2012. Ngo-1912, uDF Malan waba yiBhunu lokuqala elimhlophe elaya eCongo laqopha umbiko omayelana nohambo lwakhe (Naar Congoland, 1913). Lo mbiko wocwaningo ucubungula indlela okwethulwa ngayo iCongo kanye nezinye izindawo eziMaphakathi Ne-Afrika eqoqweni lwemibhalo etholakale ohlakeni lwemibhalo eyimihlahlandlela emayelana nezifundo zangezikhathi zombuso wamakoloni/ nezikhathi zangemva kombuso wamakoloni, kanye nokuhleleka kwezifundo ngaBomdabu nangaBamhlophe. Izwe laseCongo lethulwa ngokufanekiswa ngezindlela ezimbili: ICongo njengesizinda sobumnyama (“heart of darkness”), nanjengesihlalo sobulwane bokungaphucuzeki (seat of utter savagery) njengoba kufanekisa umbhali uJoseph Conrad, kanti futhi ibuye ifanekiswe njengeCongo eyi-“Eldorado” – ubukhosi base-Afrika obabubusa endaweni ephucuzeke ngokuphelele nenothe ngendlela emangalisayo, ngaphambi kokuba itholwe ngabasingimazwe baMaputukezi ngekhuluminyaka leshumi-nanhlanu. Lokhu kufanekisa kanye nemifanekiso ehambisana nako evela emibhalweni eminingi engesiBhunu maqondana neCongo isetshenziswa ukuveza okubili okubonakala sengathi kuyefana yize kungafani kunoba ikuveze obala njengezinto ezingafani nhlobo. Imibhalo esezincwadini yangesikhathi sombuso wamakoloni (kuze kufinyelele esikhathini sangeminyaka ye-1960) iphawula kakhulu ngezindaba ezincike emasikweni nasemilandweni yamazwe aseYurophu nokuyilapho umoya wobukhosi obubusa ngaphezu kwamanye amakhosi/ nombuso wamakoloni uziveza njengokulindelekile ngezindlela ezimbili eziphikisanayo (ukubambelela endleleni yokwenza yasendulo kuqhathaniswa nempucuko), kanye nemifanekiso enjenge-“imperial eyes” (ukuzithathela kwabamhlophe umhlaba ezweni ababusa kulona okungelabanye abantu). Iphupho likaMalan lokuba kube nendawo eyenza ngokwemfundiso yamaDashi – okwakuncike ekuhlanganyeleni kwamaDashi/namaFlemishi eCongo kanye namaDashi/namaBhunu eNgingizimu Afrika – nokwakuzohamba kusuke eKapa kuze kufinyelele eCongo eyayaziwa ngokuthi yiBelgian Congo, kudala, ikhumbuzana uthando olukhulu lokwandisa indawo noma umnotho olwaluvela kumqondombono walabo abasekela umbuso wobukhosi bamazwe amaningi weCape-to-Cairo, kodwa-ke lokhu kwakuncike ekusondelaneni kolimi kanye nothando lobuzwe ebuzweni bamaBhunu. Emibhalweni yangemva kwesikhathi sombuso wamakoloni, ukuthathwa komuntu oyiBhunu elimhlophe njengoyisizukulwane saBafuduki (amaVoortrekker)/ saBafuduki base-Angola kuyaqhubeka nokuhlakazwa ngokudweba kabusha isithombe seBhunu emqondweni, liyi“sangoma esimhlophe” noma lingu“mfana omhlophe e-Afrika”, kodwa kube kugqama ukwesaba nokushawa ngunembeza – ngendlela ebhuqa kakhulu – njengegalelolifa elinganambitheki lomeseki wombuso wamakoloni oqavile u-“Papa in Afrika”. Umsebenzinhloso wezindaba eziphathelene nombuso wamakoloni uvezwa ngengowonakala wangaphumelela nhlobo ku-Equatoria, kanti uHorrelpoot yena uveza umbono wokuphela kobuBhunu kanye neSibhunu eNingizimu Afrika. Ubumhlophe bungagcina buphelile bese esikhundleni sako kungene imibala yoqobo ezothile esamvelo yomhlaba edabuka e-Afrika, kumbe buchazwe kabusha ngaphansi kwengqikithi engahambisani nokuphatha (The Poisonwood Bible). Sekobonakala phambili.
Afrikaans and Theory of Literature
D. Litt. et Phil. (Afrikaans)