African Journals Online
South African Journal of Cultural History

Volume 16, Issue 2, November 2002
ABSTRACTS

Van Vollenhoven, Anton C.

Abstract: A Cultural Resources Management (CRM) survey may consist of three phases. The phase 1 investigation aims at getting an overview of cultural resources in a given area. A phase 2 investigation aims at determining the impact of development on cultural resources and consists of a detailed study thereof. Phase 3 consists of the compiling of a management plan for the safeguarding, conservation, interpretation and utilization of cultural resources. By applying these phases, cultural resources will be conserved effectively.

When reports are written it is necessary to provide as much information as possible. This will enable the client to be knowledgeable about the area to be managed. Therefore a list of basic report demands is has been compiled. In the article some principles for the execution of CRM are also looked at. These serve as ethical guidelines for CRM consultants in their aim to conserve the cultural heritage.

'n Kultuurhulpbronbestuursopname kan uit drie moontlike fases bestaan. 'n Fase 1-opname behels die bepaling van 'n oorsig van kultuurhulpbronne in 'n spesifieke gebied. Fase 2 behels 'n impakstudie en 'n detailondersoek na geïdentifiseerde kultuurhulpbronne. Fase 3 bestaan uit die opstel van 'n bestuursplan ten einde kultuurhulpbronne te beskerm, bewaar, interpreteer en te benut. Deur hierdie fases tydens 'n KHB-ondersoek toe te pas, kan daar seker gemaak word dat kultuurhulpbronne effektief bewaar word.

Wanneer kultuurhulpbronbestuursverslae opgestel word, is dit nodig dat soveel inligting as moontlik gegee word, sodat die kliënt op hoogte van kultuurhulpbronne in die area wat bestuur moet word, kan wees. Hiervoor word daar 'n lys verslagvereistes vir KHB saamgestel. Daar word voorts na die basiese beginsels vir die uitvoering van KHB gekyk. Die beginsels dien as etiese riglyne vir KHB-konsultante in hul doel om die kultuurerfenis te bewaar.

Mare, Estelle A.

Abstract: This article refers in broad outline to the purpose of monuments, both sculptural and architectural. The problem set is the assessment of the congruence between the aesthetic design or material expression, and the ethical or ideological meaning of monuments. Historical examples are selected from the category of architectural structures and monumental sculptures representing defunct ideologies. This group of structures are often neglected, vandalised, completely destroyed, toppled, appropriated or recycled by rival groups. The further discussion focusses on two proposed monuments, both of which are intended to honour the victims of past events, which were inspired by ideological considerations. These examples are chosen because their separate designs could give an indication whether or not their planners have learnt a lesson from the past, that the ideologies which inspire them at the present time will inevitably become defunct and that the physical presence of symbolic structures will become offensive to future rulers. Both in terms of formal qualities and content or meaning in the context of the dominant political ideology of a society, there is generally a mismatch between aesthetic expression and ethical intent in the design of political or national monuments. In the final section an attempt is made to solve the problem of remembering the past in ways other than the erection of monumental constructions intended to celebrate past or present political ideologies or heroes.

Die estetika van ideologie: die lotgevalle van monumente

Hierdie artikel verwys in breë trekke na die doel van monumente, sowel beeldhoukundig as argitektonies. Die gestelde probleem is die evaluering van die kongruensie tussen die estetiese ontwerp of materiële uitdrukking, en die etiese of ideologiese betekenis van monumente. Historiese voorbeelde word geselekteer uit die kategorie van argitektoniese strukture en monumentale beelde wat uitgediende ideologieë verteenwoordig. Hierdie groep strukture word dikwels deur mededingende groepe verwaarloos, gevandaliseer, geheel en al vernietig, omgestoot, toegeëien, of hergebruik. Vervolgens fokus die bespreking op twee beoogde monumente wat albei moet dien om hulde te bring aan die slagoffers van historiese gebeure wat deur ideologiese oorwegings geïnspireer is. Hierdie voorbeelde is gekies omdat hulle onderskeie ontwerpe 'n aanduiding behoort te gee of hulle beplanners 'n les uit die verlede geleer het, die ideologieë wat hulle tans inspireer, onvermydelik uitgedien sal raak en dat die fisiese teenwoordigheid van simboliese strukture vir toekomstige heersers aanstootlik sal wees. Sowel wat die formele kwaliteite as die inhoud of betekenis in die konteks van die dominante politieke ideologie van 'n samelewing betref, is daar in die algemeen 'n strydigheid tussen die estetiese uitdrukking en etiese bedoeling van politieke of nasionale monumente. Ten slotte word daar 'n poging aangewend om die probleem om die verlede te onthou, op ander wyses op te los as deur die oprigting van monumentale konstruksies wat bedoel is om ideologieë of heldefigure van die verlede of die hede te verheerlik.

Le Roux, Schalk

Abstract: The Cape letters of Lady Lucie Duff Gordon (1821-1869)

Letters from Egypt was published in 1865 and immediately became a critical and popular success. The letters, since republished from time to time in several editions (the last in 1997), relates the Egyptian sojourn and experiences of Lady Lucie Duff Gordon from 1862 until her death in 1869.

Her Letters from the Cape are less well known. They relate a similar record of a year-long stay in Cape Town and Caledon in the years 1861 to 1862. In this series of letters to her husband and her mother she relates the lifestyles, habits and ways of the Cape citizens and their rural cousins. Her impressions are critically astute and humane, not always historically accurate, but offer a fresh and uninhibited image of the Cape Colony in the Victorian period. There she became acquainted with the Muslims, their rituals and their sense of community and offers some of the first and most comprehensive descriptions of these ways and of their local mosques.

In this article a sketch of her life is presented, her experiences given synoptically and reasons sought for her predilection and empathy with the Cape Muslim community. In conclusion the enduring value and meaning of these letters are investigated.

Letters from Egypt is in 1865 gepubliseer en was onmiddellik 'n sukses by beide kritici en die algemene leserspubliek. Die briewe, wat sedertdien verskeie kere herdruk is (die laaste keer in 1997), verhaal die Egiptiese verblyf en wedervaringe van Lady Lucie Duff Gordon vanaf 1862 tot haar dood in 1869.

Haar Letters from the Cape is minder bekend. Hulle bied 'n soorgelyk rekord van 'n jaarlange verblyf in Kaapstad en op Caledon in die jare 1861 to 1862. In hierdie reeks briewe aan haar man en haar moeder vertel sy van die lewenwyse, gewoontes en gebruike van die Kaapse burger en sy plattelande eweknie. Haar indrukke is krities en mensgerig, nie altyd histories korrek nie, maar bied 'n vars en ongeïnhibeerde beeld van die Kaapkolonie teen die middel van die Victoriaanse tydperk. Sy raak nou betrokke by die Moslems, hulle rituele en hulle gemeenskapbewussyn en bied van die eerste en mees volledige beskrywings van hierdie gebruike en van die plaaslike moskees.

In hierdie artikel word haar lewe kortlike geskets, haar ondervinding in die land opsommenderwys bespreek en redes gesoek vir haar vooringenomendheid met en aanklank by die Moslemgemeenskap. Ter afsluiting word die briewe se blywende waarde en betekenis ondersoek.

Wohlberg, Annette; Wessels, Andre

Abstract: Godsdiens en ontspanning in die Merebank-konsentrasiekamp

Die Britse konsentrasiekampe wat tydens die Anglo-Boereoorlog (1899-1902) opgerig is om die derduisende wit en swart burgerlikes te huisves wat deur die verskroeide-aardebeleid haweloos gelaat is, word gewoonlik met lyding en dood geassosieer. Te midde van die oorlogsverskrikking het die kampbewoners egter gepoog om so normaal as wat omstandighede dit toegelaat het, met hul lewens aan te gaan. In hierdie artikel word 'n kritiese ontleding gedoen van twee aspekte van kamplewe, naamlik godsdienstige bedrywighede en ontspanningsaktiwiteite, en wel soos dit gemanifesteer het in die Merebank-konsentrasiekamp net suid van Durban. Hoewel hierdie kamp eers in September 1901 tot stand gebring is, het dit gou die grootste kamp vir blankes geword, en die laaste inwoners is eers in Desember 1902 gerepatrieer. Slegs twee predikante het voltyds na die geestelike behoeftes van die kampbewoners omgesien, maar hul onvermoeide arbeid - gerugsteun deur lekepredikers en ander helpers - het 'n belangrike rol gespeel in die instandhouding van die mense se moreel. Hoewel kosmaak en die aankantmaak van hul kampakkommodasie 'n groot deel van die vroue en ouer kinders se tyd in beslag geneem het, en die kinders ook skool gegaan het, was daar wel ook tyd vir ontspanning. Die kampsuperintendent, HM Bousfield, het die kamp besonder goed geadministreer en sy bes gedoen om die lot van die Boereburgerlikes te verlig. Gevolglik kon hulle die nabygeleë strande en selfs Durban se sakesentrum besoek. Sport is beoefen en 'n verskeidenheid kulturele aktiwiteite is aangemoedig. Konstruktiewe vryetydsbesteding het die geestesgesondheid van die kampinwoners bevorder.

The British concentration camps that were established during the Anglo-Boer War (1899-1902) to accommodate the thousands of white and black civilians that were left destitute by the scorched earth policy, are usually associated with suffering and death. However, amidst the horrors of war, the camp inmates tried their best to live as normally as circumstances allowed. In this article a critical analysis is made of two aspects regarding camp life, namely religion and recreation, as manifested in the Merebank Concentration Camp just south of Durban. Although this camp was established only in September 1901, it soon became the largest camp for whites, and the last internees were repatriated only in December 1902. Only two clergymen worked full-time to look after the spiritual needs of the inmates, but their unflagging labour - supported by lay preachers and other assistants - played an important role in maintaining the morale in the camp. Although cooking and other household chores kept the women and older children very busy, and the children also had to attend school, there was ample time left for recreation. The Camp Superintendent, HM Bousfield, administered the camp very well, and did his best to relieve the plight of the Boer civilians. They were allowed to visit the nearby beaches, as well as shops in Durban. Sport was practised, and various cultural activities were encouraged. Constructive recreation promoted spiritual and psychological well-being in the camp.

Kemp, J.T.

Abstract: Die eikeboom in die geskiedenis en die Wes-Kaapse erfenis

Die vermaarde eikeboom het 'n belangrike invloed in antieke en onlangse tye op die wel en wee van die mensdom uitgeoefen. Met die koms van die Nederlanders na die Kaap in die middel van die sewentiende eeu het die eikeboom saamgekom en gesorg vir 'n nalatenskap op ons sosiale en kulturele landskap.

'n Oorsig van die oorsprong, waarde en geskiedenis van dié boom word in die eerste deel van die opstel gegee. In die tweede deel word die koms en vestiging aan die Kaap, die verspreiding na die binneland en die agteruitgang daarvan as 'n bosboom behandel. Derdens kry die omskakeling van 'n bos- na 'n stadsboom en die gevolglike bydrae tot ons historiese en argitektoniese erfenis aandag.

Die opstel maak staat op 'n mengsel van primêre, sekondêre asook populêre bronne soos webbladsye en gewone literatuur en is nie botanies-wetenskaplik nie. Waar toepaslik, word wetenskaplike name van bome egter gegee.

The renowned oak tree has played a significant role in the affairs of humankind in ancient and recent times. With the coming of the Dutch to the Cape in the mid-seventeenth century the oak tree came along and left its legacy on our cultural and social landscape.

In the first part of the essay an overview of the origin and history of the tree and its value is portrayed. In the second part the introduction of the oak and its establishment at the Cape, its spread into the interior and its demise as a forest tree is enlarged upon. Thirdly the change from forest to urban tree and its consequent contribution to our historical and architectural legacies are presented.

The essay relies on a mix of primary, secondary as well as popular sources like web pages and ordinary literature and does not claim to be botany specific. Where appropriate, scientific names of trees are however given.

Die interaksie tussen Jood en Afrikaanssprekende op die Suid-Afrikaanse platteland, 1880-1950

Burden, Matilda; Weil, Talana

Abstract: Interaction between Jews and Afrikaans speakers in rural South Africa, 1850-1950

The interaction between Jews and Afrikaners in the rural areas of South Africa has not been investigated thoroughly prior to this study, although a lot has been written about the Jews from a historical perspective. There are many aspects of life with regard to which interaction between two such groups is possible. This article investigates only the attitudes between the two groups and general activities within society. Jews who immigrated from Eastern Europe preferred to settle in the rural areas of South Africa and start their businesses there. They met with the typical hospitality of the Afrikaners and the subsequent interaction between the two groups resulted in valuable relationships and mutual enrichment.

Hoewel daar baie oor die Jode in Suid-Afrika geskryf is, veral uit 'n historiese oogpunt, is die interaksie tussen Jood en Afrikaner op die platteland nog nie voorheen deeglik nagevors nie. Van die talle terreine waarop daar interaksie moontlik is, word hier slegs gekyk na die algemene gesindhede en gemeenskapsaangeleenthede. Die Oos-Europese Jood het hom tuisgevoel op die platteland en het verkies om sy besigheid daar, eerder as in die stad te begin. Op die platteland het hy kennis gemaak met die gasvryheid van die Afrikaner en die interaksie wat daaruit voortgevloei het, het gelei tot wedersydse verryking.

Van der Merwe, F.J.G.

Abstract: Frank Fillis: The Barnum of South Africa

Frank Fillis was one of South Africa's greatest circus proprietors ever. In fact, the name Fillis was once synonymous with the circus. He was born in London in 1857 and died in Bangkok in 1921. He came to South Africa in 1880 and for 30 years he was the top circus proprietor in the country. He left South Africa in 1910 to take his circus to the East.

Frank Fillis' circus was considered the biggest and most important public entertainment in Africa. He was a creative genius and one of the most acclaimed creators of extensive entertainment of his time. Everybody enjoyed his entertainment, irrespective of their age, gender or race. The fact that Fillis offered different entry fee prices contributed to the accessibility of the circus. In addition, his realistic shows portrayed many incidents from Southern African history to the outside world. These shows were always culturally informative and fulfilled the role of documentary films. The fact that he often handed out presents to children and held competitions for the circus audience, in which they could win prices, boosted his popularity. From time to time, he also donated a percentage of his profit to charity. In spite of his pleasant personality, Fillis' poor business sense unfortunately caused his bankruptcy after 30 years.

This article deals with a number of new facts, as well as aspects such as his popularity, talent as entertainer, his kindness, poor business sense and the social impact of his circus.

Frank Fillis: Die Barnum van Suid-Afrika

Frank Fillis was Suid-Afrika se grootste sirkusbaas ooit. Trouens, die naam Fillis was vroeër sinoniem met die sirkus. Hy is in 1857 in Londen gebore en het in 1921 in Bangkok gesterf. Hy het in 1880 na Suid-Afrika gekom en was vir 30 jaar dié land se voorste sirkusbaas. Hy het Suid-Afrika in 1910 verlaat om sy sirkus na die Ooste te neem.

Fillis se sirkus is as die grootste en belangrikste publieke vermaaklikheid in Afrika bestempel. Hy was 'n kreatiewe genie en een van die beroemdste skeppers van grootskaalse vermaak van sy tyd. Sy sirkus is deur almal geniet, ongeag ouderdom, geslag, kleur of ras. Toegangskaartjies in verskillende prysklasse het die sirkus vir almal toeganklik gemaak. Sy realistiese skouspele het ook baie insidente uit die Suider-Afrikaanse geskiedenis aan die buitewêreld oorgedra. Dit was altyd kultureel informatief en het as't ware die rol van dokumentêre films vervul. Wat verder tot sy gewildheid bygedra het, is die feit dat hy gereeld geskenke aan kinders uitgedeel en kompetisies vir sirkusgangers gehou het, waarin hulle groot pryse kon wen. Hy het ook van tyd tot tyd 'n persentasie van sy opbrengs aan liefdadigheid geskenk. Ten spyte van sy innemende persoonlikheid, het Fillis se gebrek aan sakevernuf na 30 jaar ongelukkig tot sy bankrotskap gelei.

Hierdie artikel behandel enkele nuwe feite, asook aspekte soos sy gewildheid, talent as vermaker, goedhartigheid, gebrek aan sakevernuf en die sosiale impak van sy sirkus.