Afrikaner history

This article assesses the role of late nineteenth- to early twentieth-century Afrikaner missionaries in their ecological positioning in Nyasaland. As envoys of South Africa’s Dutch Reformed Church, they were predisposed to self-identify with the dominant colonial culture as representative of ‘‘European civilization.’’ However, their own environmental sensibilities were also shaped by the rural agricultural background from which many of them had come. This article considers their role in the ecological values they directly or indirectly propagated. The theme of ‘‘hunting’’ is especially emphasized here, as well as the planting of trees. A following section concerns indigenous environmental concerns, especially dealing with the theme of rain, and the missionary
response. The argument is made that the missionary discourse was implicitly infiltrated by the indigenous point of view, to the point that missionaries were occasionally convinced to go along with the indigenous perspective in order to get their message across. In the final analysis the suggestion is made that the missionary discourse effectively
became hybridized, and that this historical example might in fact serve as an analogy for the kind of methodological conversion that this article suggests as something that
might helpfully challenge dominant contemporary globalization norms that threaten the environment.

At the opening of South Africa’s first democratic parliament in 1994, newly elected president Nelson Mandela issued a clarion call to an unlikely group: white Afrikaans women, who during apartheid occupied the ambivalent position of being both oppressor and oppressed. He conjured the memory of poet Ingrid Jonker as ‘an Afrikaner and an African’ who ‘instructs that our endeavours must be about... liberation'. More than two decades later, the question is: how have white Afrikaans-speaking women responded to the emancipating possibilities of constitutional democracy? With Afrikaner nationalism in disrepair, and official apartheid in demise, have they re-imagined themselves in opposition to colonial ideas of race, gender, sexuality and class? Sitting Pretty explores this postapartheid identity through the concepts of ordentlikheid, as an ethnic form of respectability, and the volksmoeder, or mother of the nation, as enduring icon. Issues of intersectionality, space, emotion and masculinity are also investigated.
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El artículo plantea el origen de la figura de Anansi y algunas funciones que cumple dentro de la literatura oral de los afrodescendientes, tanto míticas como ideológicas, ilustrando con ejemplos de África, el Pacífico Colombiano y Centroamérica, a lo largo del proceso de secuestro, esclavización y lucha por la libertad.

There has been a great deal written on the Second Anglo-Boer War (1899-1902), from the importance of cricket to the life of prisoners in the prison camps on Ceylon and other isles of the British Empire. Almost every subject has been thoroughly researched and discussed. However, the role of one person, that of Queen Wilhelmina of the Netherlands, has never been thoroughly examined. Queen Wilhelmina can be found in almost every study about the Second Anglo-Boer War, but none of the literature elaborates on the exact role Wilhelmina played during the conflict. Every book has a few phrases that highlights the involvement of Wilhelmina, but that is often the most you will read about her in relation to the conflict. Although Wilhelmina’s role is still unclear, she is regularly described in literature as an international symbol of Boer support.

Este artículo analiza el uso estratégico actual de la memoria colectiva –entendida como la filosofía y enseñanza de los y las mayores– como práctica decolonial para recuperar, fortalecer, reposicionar y reconstruir la existencia como derecho ancestral. Como demuestran los autores, tal práctica se esfuerza para devolver la palabra, cuestionar el orden actual impuesto desde el Estado y actuar a contrapelo de la desterritorialización y la dispersión ancestral y sociocultural que amenazan la existencia como vida.

Euripides’s Medea has been staged a number of times in the new South Africa. This study's purpose is to provide a practical example of a rewritten Medea set in a contemporary Afrikaner community. The political climate and gender views employed in the Euripidean Medea are an- alysed and compared to that of the new text. The themes in the Euripidean Medea are analysed as well as possible themes in the Afrikaner community to provide the new text with contempo- rary social trends in the white Afrikaner community. The style of the Euripidean Medea is an- alysed and adapted in the new play to create a style that can be accommodated in contemporary South African theatre. Appropriating Medea in an Afrikaner community will hopefully provide future theatre-makers with a narrative of the practical process of appropriation from which more universal principles on the practice can be derived as the play has never been fully rewritten in Afrikaans to create an authentic play.

This thesis, or rather, RECIPE BOOK, through a feminist autoethnographic approach (Ettorre, 2017), engages white Afrikaner identity in contemporary South Africa. Departing from the kitchen, food, recipes, Boerekos, a type of cuisine associated with white Afrikaners, and Afrikaner history is approached through a decolonial lens (Maldonado-Torres, 2016). Considering the colonial relationship between white Afrikaners and the Netherlands, this RECIPE BOOK draws attention to the manner in which white Afrikaners have preserved Boerekos and argues that this points to a ‘coloniality of being in the world’. Through provoking Boerekos-recipes: MELKTERT, BILTONG, MALVA POEDING, and KOEKSISTERS, they are placed in conversation with the politics of belonging, preservation and nostalgia which further seeks to engage the notion of the ‘Rainbow Nation Melting Pot’ in pointing to the comfort that it creates for white Afrikaners. Autoethnographic stories are presented that add flesh to the politics of belonging, preservation and nostalgia among white Afrikaners. In an attempt to draw many discourses and assemblages characterized by coloniality into conversation with one another, this RECIPE BOOK makes use of KITCHEN TOOLS. These TOOLS consist of intersectionality and assemblage theory in conversation with one another (Puar, 2012), as well as theories of intra-action, re-turning and entanglement (Barad, 2014), to point to the intimate and everyday forms of coloniality in South Africa and the ‘coloniality of being in the world’ among white Afrikaners. The aim is to engage with possibilities of change and re-articulating white Afrikaner identity critically and through a decolonial intersectional feminist approach. A FEMINIST KOEKSISTER FIGURATION is offered as a companion to think with and to create ‘counter-discourses, counter-knowledges, counter-creative acts, and counter-practices’ (Maldonado-Torres, 2016) that challenges the cultural archive (Wekker, 2016) which white Afrikaners have inherited and continues to embody and, in turn, continues to inform coloniality in contemporary South Africa.

In present-day South Africa, a sense of longing for life in the countryside (the
platteland) increasingly seems to be resonating among Afrikaners. This sentimental yearning is predicated upon the re-imagining of life on the platteland as being wholesome, simple and virtuous, and it seems that Afrikaners are longing for the values and security that they associate with the platteland. This has resulted in an unprecedented rural property boom, the development of agri-tourism and the deliberate marketing of small towns as these romantic notions draw urbanites to the platteland.

This article investigates different articulations of this nostalgic yearning within the context of the political, economic and cultural transformation with which Afrikaners have been trying to come to terms since the advent of democracy in 1994. These developments will be refracted through the prism of nostalgia as a particular kind of memory, and consequently connected to this group’s collective mentality. Theoretical insights regarding the nature of nostalgia will be applied to the phenomenon of Afrikaner nostalgia by analysing a miscellany of cultural texts. Rather than merely describing the nature of Afrikaner nostalgia, this article therefore seeks to explore its contextual function by identifying and laying bare the processes that underlie its developments.

This article does not suggest that other South Africans do not also have a
special affinity for the platteland, but does propose that other communities’ mentality and experiences of the platteland are qualitatively different from Afrikaners’. This article therefore restricts its focus to the role of the platteland in Afrikaner mentality. In so doing, it hopes to provide provocative insight into this group’s historical experiences and self-conception since the advent of democracy in South Africa.

Key words: Afrikaners, South Africa, apartheid, platteland, nostalgia, identity,
collective mentality, group mentality, historical consciousness

Dutch Americans viewed the Afrikaner struggle for independence against the British as parallel to their own struggles to maintain a Dutch Calvinist identity in the face of Americanisation pressures. The war’s international impact went beyond politics and economics, and included a significant cultural component,
as it contributed to a transnational rejuvenation of ethnic consciousness. Dutch Americans drew on the pro-Boer movement in the Netherlands, and adapted it for their own purposes.

In 1914, there was a rebellion against the young Union government by some 11,000 Afrikaans-speaking men. This social movement has primarily been understood as an
Afrikaner Nationalist phenomenon. This article focuses on the gendered identity of the rebels in order to illuminate the Rebellion in a different light. In 1912, the introduction of
the Defence Act threatened the identity of Boer men who had come to have their masculinity encoded and reinforced in the Republican commando system. The Defence Act was not a
rarefied piece of legislation, but a law that touched people at the level of their religion, their language and their identity. Hardest hit was the Boer Republican self-conception of
masculinity. The main focus of this article is on the period after 1912, when the Defence Act imposed modern training methods, uniforms, ranking system, disciplinary codes and promotional norms. In the build-up to World War I, Afrikaans-speaking males living on the periphery of the new locus of central state power began to turn to alternative authorities to express their grievances. In the western Transvaal and the northern Free State, farmers and bywoners who were alienated by the state's failure to alleviate the economic recession and increasingly anxious over issues of class and race, went into rebellion, with the hope of re-establishing a republic. Cultural images of commando may have corresponded little with the reality of warfare, but seductive imagery propagated by rebel leaders helped fuel the Republican nostalgia that centred on a particular understanding of Boer masculinity.
The Defence Act was introduced into a context of anxiety over urbanisation, loss of control over black labour and social upheaval. Fear about the loss of manhood and its manipulation, was not the sole reason for rebellion: for some it was a prime cause, for others a final straw, a justification, or an articulation of otherwise inexpressible feelings. But the Act
further distanced some Boer men from the new state and severed their already tenuous allegiance to the legislature. The 1914 Rebellion was the last battle for a threatened manhood in the complex of ideas and institutions that characterised industrialising society.

When D.F. Malan retired from politics in 1954, after leading his party to victory in 1948, he had been at the forefront of the Afrikaner nationalist movement for nearly forty years. His retirement signified a changing of the guard, with the baton being passed, albeit grudgingly, to a new generation of nationalists, and power shifting from the Cape to the Transvaal. Malan’s successor, J.G. Strijdom, suffered from ill health and merely presided over the interlude before the more infamous Verwoerdian era. This reflects an important reality: both Afrikaner nationalism and apartheid went through several stages, which often coincided with the leader and his powerbase. It is therefore crucial to distinguish between the different phases in order to achieve a more nuanced and differentiated understanding of both apartheid and the apartheid economy. In this instance, D.F. Malan himself is a useful starting point for characterising the Nationalists’ ambivalence towards political and economic ideology, as well as the more prosaic reality of contemporary party politics.

As a student in The Netherlands at the turn of the century, Malan witnessed the rise of European socialism and an assertive, unionised working class. He was well versed in Karl Marx’s theory and even published a lecture entitled ‘Socialism’ in 1913. Yet, he rejected socialism on both religious and nationalist grounds, as a subversive force with no respect for authority or cultural diversity. However, he also blamed the rise of unbridled capitalism for the rise of destructive class distinctions and regarded it as a peril to poor white Afrikaners, who were being priced out of the market by cheap black labour. He characterised the mining magnates as ‘parasites’ and ‘monopolistic bloodsuckers’ and called for the ‘appropriation’ of South Africa’s riches – or at least for tight state regulation of the mines and other key industries, and a share of the profits. On the eve of apartheid, Malan listed capitalism and communism – the two lackeys of British imperialism – as the greatest threats to Afrikanerdom. The question could therefore be asked: if not either of these ‘isms’, then what?

At the same time, this capitalist-communist dichotomy belies the convoluted nature of the Afrikaner nationalist worldview. It is impossible to separate economic priorities from persistent anxieties over the poor white problem, which was in turn inextricably linked to black labour and segregation. Regional and generation distinctions within the broader movement, the political concerns of the day, as well as personal and political alliances all served to shape a policy that was at once continuous and ad hoc. This paper aims to tease out some of these contradictions, in order to provide a basis for reflection on the complexities of the early apartheid state and its economic policies.

Rugby and South Africa are inextricably linked. This paper explores the role of the sport in unifying the two republics (Transvaal and Orange Free State) and the two Colonies (The Cape and Natal), who had just come out of a harrowing war with Britain, with bitterness between English-speakers and Afrikaners seemingly irreconcilable.  However, it was the sport of rugby, in particular under the leadership of Paul Roos, that united South Africans and paved the way for unification in 1910.

ohamed Adhikari’s book The Anatomy of a South African Genocide is a synthesis of the research on the extermination of the San peoples of South Africa and aims to establish that
such extermination must be considered genocide. Unfortunately, the book is based exclusively on published sources, and especially with regard to the nineteenth century, fails to consider archival and other sources that throw much light on the fate of the San, most notably the corpus of documents on the mission that the resident magistrate and civil commissioner of Namaqualand, Louis Anthing, undertook in 1862 to investigate reports of
massacres of San bands in Bushmanland. Adhikari’s book also suffers from the fact that he refers to “the San”, while it is methodologically more correct to distinguish clearly between the different San populations and to address the history of specific groups in specific areas of southern Africa. Another major weakness is his placement of almost exclusive blame for the extermination of the San on “Dutch-speaking pastoralists”, downplaying sources that point to the heavy involvement of Baster, Griqua and Khoi groups in the destruction of the hunter-gatherer bands. The case study of Louis Anthing’s mission to Bushmanland, which proves that there was indeed genocide in Bushmanland in the second half of the nineteenth century, is presented in detail to show that an engagement with archival sources is essential to grasp the tragedy of the San in all its complexity.

The Church of Jesus Christ of Latter-day Saints, as the Mormon church is officially known, has emphasised the Christian vocation to mission almost since its founding in the USA in April 1830. While Mormon historians have written a great deal about the denomination’s success in West Africa very little has been written about Mormonism in South Africa. The present paper aims to fill part of the gap by relating the experience of one of Mormonism’s first missionaries to the continent i.e. Jesse Haven. In a conclusion the question is addressed whether Mormonism’s American origins or its drive to gather in an American Zion made it just too foreign or too un-Afrikaans to be compatible with the emerging identity of the Afrikaans nation.

Antjie Somers was described as a town ghost, a mountain or river spirit, a legendary highway robber or a child snatcher in South Africa. Over a hundred years ago, Antjie was already a bogey of children of various ethnic backgrounds. This villain was said to be spotted from Cape Town up to the Olifants River Valley in the north, across southern parts of the Karoo, and up to Port Elizabeth in the east. Bogeys are usually described and imagined as either masculine or feminine. Antjie, on the other hand, is one of the few bogeys in the world that are portrayed as gender ambiguous. Although the character’s name and clothes are feminine, the oral tradition endowed Antjie with uncannily masculine features, such as long feet, wide shoulders, thick hands and facial hair. That is why some storytellers believed that Antjie was a male cross-dresser or even genderfluid, shifting between masculine and feminine at will. I explore the origins of this character in the stories and legends of other peoples, such as Khoisan, Dutch or Indonesian.

Standing at the edge of life's abyss, we seek meaningful order. We commonly find this 'symbolic immortality' in religion, civilization, state and nation. What happens, however, when the nation itself appears mortal? The Mortality and Morality of Nations seeks to answer this question, theoretically and empirically. It argues that mortality makes morality, and right makes might; the nation's sense of a looming abyss informs its quest for a higher moral ground, which, if reached, can bolster its vitality. The book investigates nationalism's promise of moral immortality and its limitations via three case studies: French Canadians, Israeli Jews, and Afrikaners. All three have been insecure about the validity of their identity or the viability of their polity, or both. They have sought partial redress in existential self-legitimation: by the nation, of the nation and for the nation's very existence.

Since the fall of apartheid and the emergence of a wholly democratic South Africa in 1994, little research has been done on the topic of white identity in this rapidly transforming multicultural society. Indeed, apart from an array of popular books on the subject, there has been virtually no academic interest in the question of how white South Africans have reconstructed their individual and collective identities since the fall of apartheid, and the resulting erosion of the ready answers previously provided to them regarding questions of belonging and identification. This study set out to remedy this situation through exploring the identities that white South Africans, and white Afrikaans speakers in particular, have constructed out of the wreckage of the 20th century.
Embracing a qualitative approach, this study focused on exploring stories of contemporary white Afrikaans speaking identity as told in the participants’ own words. Six individuals, ranging from students in their late teens to a grandson of Hendrik Verwoerd, shared their stories, which were reflexively engaged through an interpretive sociological approach that incorporated elements of phenomenology, existentialism and reflexive sociology. The dissertation starts off with an introduction to the epistemological and ontological foundation upon which the investigative process was built, before investigating the concept identity as conceptualised during the research process, namely as constituting a relatively stable but malleable set of understandings regarding the self and its place within society in general and specific racial, religious and cultural collectivities in particular. A history of white Afrikaans speaking identity is then presented, which makes clear the prior existence of at least three historical white Afrikaans speaking collectivities, namely the Burghers of the 17th and 18th centuries, the Boers of the 1800’s, and the Afrikaners of the 20th century. The stage is then set for the examination of the new collectivities that have developed since the demise of a coherent Afrikaner identity in the late 20th century.
The data, collected by means of reflexive individual and group interviews, and analysed using ‘Dialogical Narrative Analysis’ (DNA), a process that focuses on the contents and circulation of individual and collectively shared stories, or ‘narrative repertoires’, indicate the existence of at least three relatively coherent contemporary white Afrikaans speaking collectivities. These are the ‘Pseudo-Boers’, the ‘Afrikaners’, and the ‘Afrikaanses’. These three collectivities, developing simultaneously and largely parallel to each other out of the once coherent Afrikaner collectivity of the previous century, exhibit significant variance regarding the content, structure and circulation of their narrative repertoires. This means that Afrikaners, Pseudo-Boers and Afrikaanses, on both the individual and collective levels, differ from each other in terms of the stories they tell and dynamics pertaining to the circulation of these stories, as well as the genres, plots and character types prevalent in them. These shared stories in turn represent, according to this study, the matrix out of which identity is constructed, be it individual or collective. The uncovered data are further represented in a manner borrowing from certain techniques used in the fields of semi-fiction writing and journalism, with the aim to aid understanding through presenting the data themselves in a storied form. This choice was made in line with the hypothesis, developed throughout this dissertation, that the uniquely human phenomenon of storytelling in fact underlies much of the social construction of reality, and serves to inform individual and collectively shared meaning frameworks and understandings regarding the world of everyday life.

This paper examines the state of Afrikaner identity in a New Zealand diasporic context, exploring perceptions, experiences, how Afrikaners see themselves fitting into their community, and how this community fits into New Zealand society. Through biographic narrative interviews, participants described an implied representation of Afrikaner which was then constructed into an analytic model consisting of four key characteristics: heritage; faith as a cultural value; language; and, a conservative worldview. Participants referred to themselves against this model in order to ascertain how ‘typical’ they are regarding shared community behaviour and perspectives. Although New Zealand and Afrikaner-South African societies are vastly different, New Zealand’s socially liberal worldview allows an easy transition for today’s comparatively diverse Afrikaners. This transitional process and ethnic boundary modification was found to impact Afrikaner identity in varying ways, particularly related to areas of personal security, new friendship formation, manner of speech, and how they perceived what New Zealanders think about Afrikaners.

Background: The Afrikaner population of South Africa is the descendants of European colonists who started to colonize the Cape of Good Hope in the 1600s. In the early days of the colony, mixed unions between European males and non-European females gave rise to admixed children who later became incorporated into either the Afrikaner or the Coloured populations of South Africa. Differences in ancestry, social class, culture, sex ratio and geographic structure led to distinct and characteristic admixture patterns in the Afrikaner and Coloured populations. The Afrikaner population has a predominant European composition, whereas the Coloured population has more diverse ancestries. Genealogical records previously estimated the contribution of non-Europeans into the Afrikaners to be between 5.5 and 7.2%. Results: To investigate the genetic ancestry of the Afrikaner population today (11-13 generations after initial colonization), we genotyped approximately five million genome-wide markers in 77 Afrikaner individuals and compared their genotypes to populations across the world to determine parental source populations and admixture proportions. We found that the majority of Afrikaner ancestry (average 95.3%) came from European populations (specifically northwestern European populations), but that almost all Afrikaners had admixture from non-Europeans. The non-European admixture originated mostly from people who were brought to South Africa as slaves and, to a lesser extent, from local Khoe-San groups. Furthermore, despite a potentially small founding population, there is no sign of a recent bottleneck in the Afrikaner compared to other European populations. Admixture amongst diverse groups from Europe and elsewhere during early colonial times might have counterbalanced the effects of a small founding population. Conclusions: While Afrikaners have an ancestry predominantly from northwestern Europe, non-European admixture signals are ubiquitous in the Afrikaner population. Interesting patterns and similarities could be observed between genealogical predictions and our genetic inferences. Afrikaners today have comparable inbreeding levels to current-day European populations.

ABSTRACTThe Afrikaner population of South Africa are the descendants of European colonists who started to colonize the Cape of Good Hope in the 1600’s. In the early days of the colony, mixed unions between European males and non-European females gave rise to admixed children who later became incorporated into either the Afrikaner or the “Coloured” populations of South Africa. Ancestry, social class, culture, sex ratio and geographic structure affected admixture patterns and caused different ancestry and admixture patterns in Afrikaner and Coloured populations. The Afrikaner population has a predominant European composition, whereas the Coloured population has more diverse ancestries. Genealogical records estimated the non-European contributions into the Afrikaners to 5.5%-7.2%. To investigate the genetic ancestry of the Afrikaner population today (11-13 generations after initial colonization) we genotyped ~5 million genome-wide markers in 77 Afrikaner individuals and compared their ...

Although Bleek and Lloyd archival material of ǀxam (Bushman) folklore, oral history, and customs has been studied from a number of different disciplinary dispositions, a thorough linguistic analysis and description of |xam has not yet been done. What has, however, emerged in research into the archive since the 1990’s, has been a challenge to the perception of the archive as internally coherent and bound purely to the ǀxam language – Afrikaans, the intermediary language of communication between Bleek, Lloyd and the ǀxam, at least initially, has proven to have played a much larger role in the transcription and translation process than previously thought. This article reviews the existing literature of studies concerned with Afrikaans’ relation with the archive and argues for composing a corpus of all the extant Afrikaans linguistic data which can be gleaned from it – and, importantly, to use this data to create a sketch of the variety of Afrikaans known as Orange River (also Gariep or North Western) Afrikaans as it was spoken in the 19th Century Cape frontier. Through this, the understudied variety of Orange River Afrikaans could be described with greater accuracy, and the possible influences of ǀxam, and Khoesan languages more generally, on the development of Afrikaans could be better understood.

Estudiando nuevas expresiones de la experiencia afrodiaspórica en las Américas, este artículo examina la obra de dos importantes creadoras negras del Caribe: la artista plástica cubana residente en los Estados Unidos, María Magdalena CamposPons (1959), y la escritora puertorriqueña Mayra Santos Febres (1966). Se analizan particularmente las maneras en que sus obras recrean procesos de identificación de género, raza y nación en el Caribe y su diáspora. Cuerpo, performance, erotismo y ritualidad configuran los ejes principales articulando estas investigaciones.

In this article Moerdijk's early architectual career is paralleled with the chronological sequence of texts that express his concerns with developing an authentic South African style. In these we discover those significant aspects which are pragmatically functional - namely planning arrangements, acoustics, economy and societal well-being, geographical - namely topography, climate, available labour and materials; and cultural - namely historical events, cultural inheritance, as sense of self worth and dignity, all as reflected in the practice of religion and the conduct of civil society.

Abstract: This article explores the application of an integral framework for sociological practice to a case study of White Afrikaans-speaking identity in South Africa. In addition to the introduction of the framework, identity is conceived as a multi-dimensional phenomenon which is formed and shaped biologically, psychologically and socially. Using the empirical examples of the case study, the socially constructed aspects of identity are interpretively investigated. The stories and their narrative repertoires, structures and contents are integrally reconstructed and analysed by means of an approach that includes in-depth interviews, a hermeneutical interpretation and the contextualisation of these stories within the broader meta-narrative of South African history. The analysis demonstrates that White Afrikaans-speaking identity has diversified since the end of apartheid in 1994, i.e. the self-definitions and self-understandings of White Afrikaans-speakers do not (exclusively) refer...

This paper summarizes the known data about Louis Anthing, the man who, as Civil Comissioner and Resident Magistrate of Springbokfontein (modern Springbok) investigated in 1862 the reports of atrocities perpetrated by European and Baster farmers against the /Xam hunter-gatherers of the Upper Karoo.

This focus is on conflicts in which the British South African Company (BSAC) had a direct hand, and in which British forces were victorious. Three specific conflicts will be highlighted: the First Matabele War (1893–1894), the First Chimurenga (1896– 1897), and the Second Anglo Boer War/South African War (1899–1902). It is argued that the Cape Dutch Reformed Church's (DRC) missionary enterprise directly and indirectly benefited from these wars. The personal letters and other writings of A. A. Louw, pioneer DRC missionary to Mashonaland, reveal a relatively good relationship with Cecil John Rhodes and the BSAC. The weakening of powerful local polities through the colonial suppression of African uprisings might have helped mission stations such as the DRC's Morgenstêr to attain surrogate status as centres of power in the affected areas. After the South African War, a number of Boer prisoners of war were recruited for the DRC missionary campaigns, including Mashonaland. A contextualising feature to this narrative of Afrikaner mission in British Colonial Africa is the fact that two of the foremost recruiting agents were direct family members of A. A. Louw.

Katliamı en derin şekilde yaşayan bir diğer önemli kitle de zencilerdir. Özellikle Amerika’da bu dehşet verici sömürme politikası sonucunda yerli Kızılderililerin azalması ve hatta bazı hallerde yok edilmeleriyle birlikte sömürecek insan bulunamaz hale geldi. Böylece Amerika’ya siyahî köleler getirilmeye başlandı.

This article explores the application of an integral framework for sociological practice to a case study of White Afrikaans-speaking identity in South Africa. In addition to the introduction of the framework, identity is conceived as a multi-dimensional phenomenon which is formed and shaped biologically, psychologically and socially. Using the empirical examples of the case study, the socially constructed aspects of identity are interpretively investigated. The stories and their narrative repertoires, structures and contents are integrally reconstructed and analysed by means of an approach that includes in-depth interviews, a hermeneutical interpretation and the contextualisation of these stories within the broader narrative of South African history. The analysis demonstrates that White Afrikaans-speaking identity has diversified since the end of apartheid in 1994, i.e. the self-definitions and self-understandings of White Afrikaans speakers do not (exclusively) refer anymore to the formerly dominant notion of the Afrikaner. The analysis concludes that there exist three contemporary White Afrikaans-speaking identities in South Africa, namely the Afrikaners, the Afrikaanses, and the Pseudo-Boers.

Paper presented at the North Eastern Workshop on Southern Africa, October 2014
This paper explores settlement in post-WWII Namibia by using secondary literature but also demographic source material from census records and quantitative information provided by the South West African marriage records housed in the Family Research Library in Salt Lake City. The paper explores the reasons for the dramatic rise in Namibia's white population between circa 1946 and 1955. Its preliminary conclusions  suggest that the massive European emigration after WWII had little impact on the country, especially its urban centers. Instead, white Afrikaners from South Africa and Namibia took up the mantle of Namibia's emerging settler colony status. Many of them became urbanized during this period and accessed unprecedented opportunities to education. This led to them to climb  the country's socio-economic ladder and resulted in the further marginalization of African populationsin the immediate post-war period.

Abstract In the last decades, the concept of stamverwantschap, or the special relationship between the Dutch and Afrikaner nation, has become out of vogue. This article tries to revitalise the concept by looking at its persistency over time, even during the apartheid era. The Nederlands Zuid-Afrikaanse Werkgemeenschap (NZAW) played an especially important role in maintaining the old idea of stamverwantschap as a principle to stand up for each other's nation, even until the present day. Although the organisation lacked influence at the governmental level, they succeeded in keeping the Dutch-Afrikaner relation alive by focusing on exchange programs for journalists, politicians, students and teachers, while propagating a ‘critical dialogue’ to reform apartheid.

My dissertation on the history of modern South Africa is a study of the visual, political, and racial afterlives of the Anglo-Boer War (1899-1902). I trace how racialized images from the war circulated globally at the beginning of the twentieth century, especially in the United States, both in the form of boxed stereoscopic sets published by Underwood & Underwood and in the form of performed reenactment at the St. Louis World’s Fair Boer War Exhibition (1904). The war stereoscopes were used to develop a large-scale reenactment of the war at the Fair, and recently defeated Boer Generals traveled to the United States with as many as five hundred other South African reenactors. In the circulation of visual representations of the war we observe the origins of white Afrikaner nationalism as well as U.S. sympathy for the Boers. The groundwork for U.S. support for the Afrikaner apartheid cause was thus fueled by stereoscope and reenactment as twin technologies of racial performance.  I also study the display of these historic photographs at the War Museum of the Boer Republics, in the Afrikaner heartland, Bloemfontein, South Africa.
Theoretically, my interpretations are grounded in the concepts of Boer racial enclosure: kraal/laager (the Boer practice of “circling wagons when under attack”).  I write as someone who was subject to Afrikaner politics of enclosure under apartheid.

Although an industrially advanced country South Africa did not get television until 1976, by which time it remained one of the few countries of the planet to be without it. Despite relentless pressure from the liberal and capitalist sections of white society, the Nationalist government resisted the move for essentially ideological reasons, fearing that "the little cinema" would spread the seeds of multiracialism, encourage Blacks to rebel and literally hypnotize white folks into Socialist beliefs contrary to the interests of the Afrikaner volk. The ideological shifts inside the National Party in the late 1950 and in the late 1960s are used to explain the resistance and then the acceptance of television in South Africa.

"During the early settlement of South Africa, the governor, Jan Van Riebeeck, grew a hedge of Bitter Almond to divide the fledgling colony from the local population. By the nineteenth century the colony had expanded, and the Voortrekkers had moved into the northern interior to establish their republics. The journey of the Voortrekkers would become the focal point of early twentieth century Afrikaner nationalism, and the single most important part of Afrikaner history and mythology. It gave name to organisations, like the Ossewabrandwag, and the single most impressive display of Afrikaner unity, the 1938 Eeufees, the centennial celebration of the Voortrekkers journey. It also gave rise to some of the most important monuments built in South Africa.
Prior to and during the apartheid era Afrikaner nationalists built monuments which supported their narrative of South Africa’s history. The most important of these, the Voortrekker monument, was used to mobilise Afrikaner ethnic identity. The monument’s construction and the narrative it presents, are important for understanding how the Afrikaners constructed and used their past. Many ethnic groups draw upon a romantic history and nationalism to legitimise their social and political agendas. In South Africa the Afrikaners clung to their imagined past in a present where everything seemed doubtful, and in so doing they attempted once again to cut themselves off from the world around them, particularly the ‘savage’ African world in which they lived. Through apartheid, Jan Van Riebeeck’s ‘Bitter Almond hedge’ returned to South Africa with a narrative of exclusion and segregation. This narrative is exemplified by monuments such as the Voortrekker monument in Pretoria.
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The Afrikaner is a transcultural novel set between Johannesburg, the Cape Region, the Kalahari Desert in Namibia and the Island of Zanzibar. Zoe Du Plessis’s story unfolds against the backdrop of 1996 South Africa, caught in the turmoil of the transition from the Apartheid regime to the first democratically elected black government. A paleoanthropologist at Witwatersrand University in Johannesburg, Zoe’s world collapses when her lover and colleague, Dario Oldani, is killed during a fatal carjacking. Clinging to her late companion’s memory, she sets off to the merciless Kalahari Desert to continue his fieldwork. It’s the beginning of an inner journey during which Zoe comes to terms with her sense of guilt as a privileged white Afrikaner while also confronting a secret that has hung over her family for generations. During a brief visit back home, Zoe meets an unlikely lover in Kurt, a legendary South African writer with a troubled past. The conclusion spirals the reader into a new perspective, where atonement seems to be inextricably linked to an act of creative imagination.
Link: https://blogs.ubc.ca/afrikaner/

This paper examines the role of religion in society, drawing upon the works of Immanuel Kant and Peter Berger, and uses this theoretical framework to discuss the role of religious mythology and symbology. It particularly focuses on the myth of the ‘Covenant’ and the Calvinist doctrine of ‘Election’ in the development of a deontic framework for identity formation in Afrikaner society in the late nineteenth and early twentieth centuries.