Wednesday, 9 June 2021
South Africa Languages and Culture
South Africa is the Rainbow Nation, a title that captures the country's cultural and ethnic diversity. The population of South Africa is one of the most complex and diverse in the world. Of the 51.7 million South Africans, over 41 million are black, 4.5 million are white, 4.6 million are coloured and about 1.3 million Indian or Asian. About 51.3% are female, and 48.7% male.
The People of South Africa
The black population of South Africa is divided into four major ethnic groups; namely Nguni (Zulu, Xhosa, Ndebele and Swazi), Sotho, Shangaan-Tsonga and Venda. There are numerous subgroups within these, of which the Zulu and Xhosa (two subgroups of the Nguni group) are the largest.
The majority of the white population (about 60%) is of Afrikaans descent, with many of the remaining 40% being of British or European descent. The coloured population have a mixed lineage, which often comprises the indigenous Khoisan genes combined with African slaves that were brought here from all over the continent, and white settlers.
Did you know? The first inhabitants of South Africa were the San and the Khoekhoe. The San and Khoe descended from early stone age people and migrated from their birthplace in East Africa to the Cape.
Most of the coloured population lives in the Northern and Western Cape provinces, whilst the majority of the Indian population lives in KwaZulu-Natal. The Afrikaner population is especially concentrated in the Gauteng and Free State provinces and the English population in the Western Cape, Eastern Cape and KwaZulu-Natal.
There are eleven official languages in South Africa. These are English (9.6%), Afrikaans (13.5%), Ndebele (2.1%), Sepedi (9.1%), Xhosa (16%), Venda (2.4%), Tswana (8%), Southern Sotho (7.6%), Zulu 22.7%), Swazi or SiSwati (2.5%) and Tsonga (4.5%). Much of the country’s media has been tailored to include as many of these languages as possible. Of course, many other languages from all over the world are spoken here too; including Portuguese, Greek, Italian, French, Chinese, and so on.
About the Afrikaans Language
The Afrikaans language is one of South Africa’s official languages and a large proportion of the local population uses it as their first or second language. It is still taught in schools. Afrikaans has a fascinating history of its own, and a heritage and culture that are deeply entwined in its character.
Did you know? There are 11 officially recognised languages, most of which are indigenous to South Africa. English is spoken everywhere you go. English is the language of the cities, of commerce and banking, of government and official documents. All our road signs and official forms are in English and at any Hotel, Bed and Breakfast or Guest House the service staff will speak to you in English.
The language is also widely spoken in Namibia and, to a lesser degree, in Zimbabwe, Botswana and other surrounding countries. Some believe that Afrikaans is a dying language, however, it remains spoken all over the country and respected for its origins.
“Afrikaans” is a Dutch word that means “African”. Afrikaans was formed as a language in Cape Town, thanks mainly to the French and Dutch settlers of centuries ago. Today, the Mother City is still home to a smorgasbord of nationalities. Historically, the main nationalities that contributed to South African society were Indonesians, Madagascans, Khoi, the Dutch settlers and West Africans.
Afrikaans is heavily based on the Dutch language. Today, the original dialect is still referred to as Kitchen Dutch, Cape Dutch or African Dutch. It was only in the late 19th century that Afrikaans was actually recognised as a separate language to Dutch. In 1961, Afrikaans became one of the official languages of the country, along with English.
Dutch and Afrikaans are differentiated by their grammar and the vocabulary. Afrikaans is considered to be a language containing “regular” grammar. This is ascribed to certain influences by Dutch-creole languages. A huge proportion of vocabulary shows evidence of its South-Hollandic Dutch origins. The Afrikaans language contains influences and roots from English, Khoi, Xhosa, Asian Malay, Malagasy, San, Portuguese and French; although many of these words do sound extremely different.
The dialect in the north-east was a form of Afrikaans and the written standard was developed from this. Afrikaans is spoken as a first language by 60% of white South Africans and by about 90% of the local coloured folk. Many South African races use Afrikaans as their second or third language.
Afrikaans has been labelled by critics as being an "ugly language" for its guttural quality. This has not prevented it from gaining popularity in many other countries, though. Universities in Belgium, the Netherlands, Germany, Austria, Russia and Poland are also teaching Afrikaans.
In 1975, Afrikaans-Language Monument was built near the town of Paarl in the Western Cape Province. The structure was extremely impressive and was created to commemorate and honour the Afrikaans language.
How a Right-Wing South African Group Incites a New Wave of White Fear
When Dylann Storm Roof, the suspect in last week’s mass shooting at Emanuel African Methodist Episcopal Church in Charleston, South Carolina, told his victims that black people “are raping our women and taking over the country,” he was echoing a belief held by white nationalists worldwide, who feel that their way of life is under threat from people of color, be they in the United States, Europe or South Africa.
Roof is thought to have penned an inchoate manifesto laying out fears of a “white genocide” in the days leading up to the attack. On a Facebook page attributed to him he can be seen stomping on the American flag, and proudly wearing the flags of white-ruled Rhodesia and apartheid-era South Africa.
In South Africa, the old flag on the jacket of Dylann has created uproar and discussion. A lot of people don’t want South Africa to be linked to what happened in Charleston, and say that even the old flag has nothing to do with hate crimes. Still, South African columnist Max du Preez feels there is a link to be made: “No, apartheid didn’t aim to wipe out black South Africans. But that doesn’t change the fact that apartheid was an extremely violent ideology and state policy. In short: at the heart of apartheid was the belief that a black life was worth less than a white life. Dylann Roof believes that too,” he wrote for the South African website News 24.
It is unlikely that Roof had any direct connection to South Africa, but the ideology of white primacy, and whites under threat that may have inspired his actions on the night of June 17 still exists in a country that only 25 years ago brought an end to the legal separation of blacks from whites. Though rare, there are still white communities in South Africa who believe that separation must be maintained.
After a three-hour drive from Johannesburg the boys, aged between 13 and 19, spill from the bed of a rusty truck, lugging huge bags full of military clothing. “There are old blood stains on my uniform,” one of them says, as he trades his sneakers for army boots. Shouted orders ring out. Groaning, the boys raise 15-foot tent poles among the cow paddies dotting the grassland. The large army tent will be their home for the next nine days. South African teenagers often go to camp during school holidays to learn how to start fires, build huts and identify animal tracks. But this survival camp is different. Here, the focus is on the survival of white South Africans.
The participants are all Afrikaners, descendants of Dutch, German and French colonists. They are also all children of the “born-free” generation, born after 1990 into a multiracial South Africa. “I don’t know what apartheid is,” 13-year-old Jano, the youngest member of the camp, says. “But a long time ago, Nelson Mandela made it so everyone has the same rights.”
Their position as the first generation of whites after apartheid in South Africa makes them an interesting demographic. According to Professor Eliria Bornman at South Africa’s UNISA university many of them feel unsure about their place in their homeland. “They have a strong Afrikaner identity and they are struggling to determine their position in South Africa,” she says. “There’s a great deal of anger, too. They know they’re different from the rest of the population.”
That anger is fueled in part by positive discrimination, which has made it harder for white youth to find jobs and which fans the flames of racism. Many of them feel unwanted. “Anyone [in authority] can take their frustration and channel it in a negative way,” Bornman says.
The boys run from the army tent to the mess hall. Before them, under the glare of fluorescent lighting, stands 57-year-old Franz Jooste. Army decorations gleam on his uniform; Jooste fought in the old apartheid army. “We’re going to make men of you all,” he says in Afrikaans.
Jooste is the head of the Kommandokorps, a little-known but potentially dangerous extreme right-wing group. On its website, the Kommandokorps describes itself as an elite organization, “protecting its own people” in the event of an attack, necessary “because the police and the military cannot provide help quickly enough”. The organization claims to have trained more than 1,500 young white Afrikaners in defence skills since 2000. Jooste, who spreads his message via email and newsletters, says that 40 per cent of boys sign up themselves. The rest are volunteered by their parents.
Kommandokorps feeds on anxiety. Though the national crime rate is dropping, South Africans are increasingly anxious. Every year, 16,000 murders are committed and 200,000 assaults with intent to cause bodily harm. The violence breeds a sense of fear. As a result, farmers organise themselves into countryside militia that patrol at night to ensure their cattle are not stolen, urban residents form neighborhood watches, and every South African (white and black) who can afford it hires a private security company that will send an armed response team to his home when the alarm goes off. All of which provides fertile ground for an organisation such as the Kommandokorps. “We always have to lock our doors at night,” 18-year-old Nicolas says. “This camp will teach me how to protect my father and mother and little brother and sister.” But the group’s leader has a greater objective.
It is 4:30 on the first morning of camp. The boys are sent out on a one-and-a-half mile run in their heavy army boots, down a rocky country road filled with potholes. Sixteen-year-old E. C. is in the middle of the exhausted troop. Though not one of the youngest present, he is one of the smallest, a childlike teenager who is primarily excited at being able to shoot his paintball gun. “I want to be able to defend myself. And I am also doing this for my paintball career,” he says with a smile.
At 18, Riaan is more self-assured. “I want to learn how to camouflage myself in the field,” he says. As we talk about their country, the teenagers say they believe in the idea of South Africa, the “rainbow nation”. “People generally get along pretty well,” Riaan says. “We have to fight racism.” E. C. has two black friends, Thabang and Tshepo. “I don’t like racism,” he says.
Yet some of the older generation’s fears are visible in these boys, even though they were born after the end of apartheid. “I’m terrified to walk past black people,” Jano says. E.C. adds he would never marry a black woman. The boys seem trapped between the ideas their parents have passed on to them and what they learn at their mixed-race schools.
Leader Jooste sits in the mess hall and looks through the glasses on his nose at the following day’s programme. Kitsch paintings of buffalos, elephants and rhinos hang on the wall. The wicker furniture is covered in zebra-print fabric. Jooste is a proud veteran. He fought along South Africa’s borders with Zimbabwe and Mozambique and in Angola in the 1970s and is scarred by what he calls treason. While he was fighting for the white regime, his leaders were making peace with Nelson Mandela. “Aside from the Aborigines in Australia, the African black is the most underdeveloped, barbaric member of the human race on Earth,” he tells the boys during one of his lectures.
Few of South Africa’s 4.6 million whites (in a population of almost 52 million) share Jooste’s desire to return to the past. The majority of whites support the new democratic South Africa. “There are a few right-wing splinter groups, though I think they have no more than a thousand active members,” says Professor Hermann Giliomee, a historian specializing in Afrikaners.
The most prominent is the Afrikaner Weerstandbeweging or AWB (Afrikaner Resistance Movement), with which Jooste shares certain ideological views, but that organisation has lost momentum since the murder of its leader, Eugène Terre’Blanche in 2010. As the voice of hardcore Afrikaners has become quieter, men like Jooste have become more desperate to preserve, as he sees it, the Afrikaner identity – its culture, language and symbols. That means cultivating a new generation.
Jooste is lecturing in the mess hall. “Who is my enemy in South Africa? Who murders, robs and rapes?” His cadets sit cross-legged on the ground. “Who are these creatures?” he asks. “The blacks.” He goes on to tell the boys that black people have a smaller cerebral cortex than whites, and thus cannot take initiative or govern effectively.
Jooste boasts that it will take him just an hour to change the boys’ minds. “Then they’ll know they aren’t part of the rainbow nation, but part of another nation with an important history.” He picks up the South African flag, which was adopted in 1994, and lays it before the entrance to the mess hall like a doormat. He orders the boys to wipe their filthy army boots on it. They laugh uncertainly, then they do as they are told. Jooste tells them that they should love the old South African flag and the old national anthem.
Indoctrination takes root best in exhausted minds and hungry bodies. Outside, the cadets are made to crawl across the ground, army-style, gripping a wooden beam they call “sweetheart” in their arms, their knuckles bleeding. “Persevere! You’ve got to learn to persevere,” Jooste shouts. The sound of crying rises from the rearmost ranks. Jooste’s assistants, older members of the Kommandokorps, grin as they take photos of the boys with their mobile phones. It feels almost sadistic.
E. C. is struggling. The beam weighs almost a third as much as he does. The nights, too, are hitting him hard. “We sleep on the ground and our sleeping bags get wet. In three nights, I’ve slept six hours. Every day I think about giving up.”
Frans Cronje, director of the Institute for Race Relations, insists that “relations between black and white are civil” in South Africa, but while he dismisses Kommandokorps as a extremist fringe, he believes that the camp nonetheless represents a real concern. Jooste’s message is that conflict between whites and blacks is just around the corner. “I think we’re sitting on a time bomb here in South Africa,” Jooste says. “It’s inevitable that something is going to happen in this country, because there is discord.”
Cronje’s worry is that it only takes one boy to act upon Jooste’s words for there to be a serious incident. “When you convince a child that blacks are the enemy, the danger is that he will act upon it. He gets a gun, climbs onto a bus full of black schoolchildren, and shoots 20 of them dead. That’s a realistic danger. It’s brainwashing, and it’s easy to do.”
At camp, the young faces are increasingly marked by exhaustion as the days pass, yet the boys seem to grow more and more confident. “The training has taught me that you should hate black people,” E. C. says. “They kill everyone who crosses their path. I don’t think I can be friends with Thabang and Tshepo any more.”
Riaan repeats what he has learned in nine days almost word for word. “There’s a war going on between blacks and whites,” he says. “A lot of blood will flow in the future. I definitely feel more like an Afrikaner now. I feel the Afrikaner blood in my veins.”
Jooste maintains that he doesn’t want to force the boys in any particular direction and just wants to teach them how to defend themselves. “All we want to do is channel the feeling they already carry within them. We don’t want them to hate. We just want them to love their own culture, traditions and symbols, and to fight for independence and freedom.” As he prepares to leave camp on the final day, Riaan appears to have absorbed Jooste’s message: “This is my country,” he says. “I will fight for it.”
Afrikaners Afrikaners are Dutch, German, and French Europeans Who Settled in South Africa
The Afrikaners are a South African ethnic group who are descended from 17th century Dutch, German, and French settlers to South Africa. The Afrikaners slowly developed their own language and culture when they came into contact with Africans and Asians. The word “Afrikaners” means “Africans” in Dutch. About 4 million people out of South Africa’s total population of 56.5 million (2017 figures from Statistics South Africa) are White, though it's unknown if all identify themselves as Afrikaners. World Atlas estimates that 61% of whites in South Africa identify as Afrikaners. Regardless of their small number, Afrikaners have had a large impact on South African history.
Settling in South Africa
In 1652, Dutch emigrants first settled in South Africa near the Cape of Good Hope to establish a station where ships traveling to the Dutch East Indies (currently Indonesia) could rest and resupply. French Protestants, German mercenaries, and other Europeans joined the Dutch in South Africa. The Afrikaners are also known as the “Boers,” the Dutch word for “farmers.” To aid them in agriculture, the Europeans brought in enslaved people from places such as Malaysia and Madagascar while enslaving some local tribes, such as the Khoikhoi and San.
The Great Trek
For 150 years, the Dutch were the predominant foreign influence in South Africa. However, in 1795, Britain gained control of the country, and many British government officials and citizens settled there. The British angered the Afrikaners by freeing their enslaved people. Due to the end of the practice of enslavement, border wars with natives, and the need for more fertile farmland, in the 1820s, many Afrikaner “Voortrekkers” began to migrate northward and eastward into the interior of South Africa. This journey became known as the “Great Trek.” The Afrikaners founded the independent republics of Transvaal and the Orange Free State. However, many Indigenous groups resented the intrusion of the Afrikaners upon their land. After several wars, the Afrikaners conquered some of the land and farmed peacefully until gold was discovered in their republics in the late 19th century.
Conflict With the British
The British quickly learned about the rich natural resources in the Afrikaner republics. Afrikaner and British tensions over the ownership of the land quickly escalated into the two Boer Wars. The First Boer War was fought between 1880 and 1881. The Afrikaners won the First Boer War, but the British still coveted the rich African resources. The Second Boer War was fought from 1899 to 1902. Tens of thousands of Afrikaners died due to combat, hunger, and disease. The victorious British annexed the Afrikaner republics of Transvaal and the Orange Free State.
Apartheid
The Europeans in South Africa were responsible for establishing apartheid in the 20th century. The word “apartheid” means “separateness” in Afrikaans. Although the Afrikaners were the minority ethnic group in the country, the Afrikaner National Party gained control of the government in 1948. To restrict the ability of “less civilized” ethnic groups to participate in government, different races were strictly segregated. Whites had access to much better housing, education, employment, transportation, and medical care. Black people could not vote and had no representation in government. After many decades of inequality, other countries began to condemn apartheid. The practice ended in 1994 when members of all ethnic classes were allowed to vote in the presidential election. Nelson Mandela became South Africa’s first Black president.
The Boer Diaspora
After the Boer Wars, many poor, homeless Afrikaners moved into other countries in Southern Africa, such as Namibia and Zimbabwe. Some Afrikaners returned to the Netherlands, and some even moved to distant places such as South America, Australia, and the southwestern United States. Due to racial violence and in search of better educational and employment opportunities, many Afrikaners have left South Africa since the end of apartheid. About 100,000 Afrikaners now reside in the United Kingdom.
Current Afrikaner Culture
Afrikaners around the world have a distinct culture. They deeply respect their history and traditions. Sports such as rugby, cricket, and golf are popular. Traditional clothing, music, and dance are celebrated. Barbecued meats and vegetables, as well as porridges influenced by Indigenous African tribes, are common dishes.
Current Afrikaans Language
The Dutch language spoken at the Cape Colony in the 17th century slowly transformed into a separate language, with differences in vocabulary, grammar, and pronunciation. Today, Afrikaans, the Afrikaner language, is one of the 11 official languages of South Africa. It is spoken across the country and by people from many different races. Worldwide, about 17 million people speak Afrikaans as a first or second language, though first-language speakers are declining in number. Most Afrikaans words are of Dutch origin, but the languages of enslaved Asians and Africans, as well as European languages such as English, French, and Portuguese, greatly influenced the language. Many English words, such as “aardvark,” “meerkat,” and “trek,” derive from Afrikaans. To reflect local languages, many South African cities with names of Afrikaner origin are now being changed. Pretoria, South Africa’s executive capital, may one day permanently change its name to Tshwane.
The Future of the Afrikaners
The Afrikaners, descended from hard-working, resourceful pioneers, have developed a rich culture and language over the past four centuries. Although the Afrikaners have been associated with the oppression of apartheid, Afrikaners today live in a multiethnic society where all races can participate in government. However, the white population in South Africa has been declining since at least 1986 and is expected to keep decreasing, as reflected in South Africa SA estimates of a loss of 112,740 coming between 2016 and 2021.
Bijdragen over het Afrikaans Bydraes oor Afrikaans
The Genootskap vir Regte Afrikaners/Fellowship of True Afrikaners
The Genootskap vir Regte Afrikaners (the GRA, the Fellowship of True Afrikaners) was launched in Paarl, Western Cape on 14 August 1875.
The society was dedicated to the recognition of Afrikaans as a language in Parliament, schools, the civil service and society in general. But more than this, according to Davenport, ‘the Afrikaans language was also the vehicle of a bigger idea, as yet only vaguely formulated, which involved the self conscious cultivation of a distinctive Afrikaner outlook rooted in the religion and history of the people, to be attained by an all-embracing programme of popular education’.
The society was formed after a meeting between SJ du Toit and a man named by Davenport only as Morgan, who was a representative of the British and Foreign Bible Society. The pair met to discuss the idea of translating the Bible into Afrikaans.
Du Toit had been influenced by a linguist, Arnoldus Pannevis, when he studied at the Paarl Gymnasium from 1867.
Earlier, in 1873, educationist CP Hoogenhout had launched a campaign for the recognition of Afrikaans. Hoogenhout and Pannevis had become convinced that Afrikaans needed to develop its own literature. Pannevis the linguist considered Dutch too far removed from the experience of the ordinary Afrikaner to serve as an educational medium.
Du Toit, his schoolmaster brother DF du Toit, Pannevis and Hoogenhout met on 14 August 1875 and formed the GRA.
At its first meeting, the GRA listed three types of Afrikaners, those with Afrikaans hearts, those with Dutch hearts and those with English hearts. It resolved to mobilise and strengthen those with Afrikaner hearts.
According to Davenport: ‘Members had to be professing Christians; they looked upon the Afrikaans language essentially as something God-given…’
Meanwhile, a rival campaign for the recognition of Dutch was initiated by JH Hofmeyr in 1878. While the two parties disagree over the appropriate volkstaal – Afrikaans or Dutch – they co-operated with one another.
The GRA faced various difficulties: a lack of funding, and the lack of a printing press with which to publish the various projects they had in the pipeline. SJ du Toit funded the projects with his own money while Hofmeyr allowed them to use his printing press in Cape Town.
The Afrikaanse Patriot
The Genootskappers launched their own newspaper, Die Afrikaanse Patriot, which was first published on 15 January 1876. The newspaper espoused an anti-English, anti-capitalist and anti-imperialist ideology, decrying free trade in goods, railing against merchants, bankers and agents of British financial capitalism. It targeted in particular the Standard Bank, accusing it of sending much of its dividends to its London head office.
The newspaper used a version of Afrikaans that was accessible to ordinary Afrikaners, and became immensely successful. By the early 1880s the newspaper’s circulation reached 3700.
Published as a monthly from January 1876, it became a weekly in January 1877, with the Du Toit brothers acting as editors. When SJ du Toit moved to the Transvaal to take up a position as an education officer, DF du Toit assumed full editorial responsibilities. He created a nom de plume, ‘Oom Lokomotief’, and encouraged readers to write to him, presenting lengthy correspondence columns in every edition.
The paper called for the establishment of a Huguenot memorial, while four editions between March and April 1892 mounted attacks on the Standard Bank.
Towards an Afrikaner Literature
SJ du Toit undertook to write a history of the Afrikaners, which he penned together with the other members of the GRA, but was its principal author.
Die Geskiednis van ons Land in die Taal van ons Volk (The History of our Land in the Language of our Nation), published in 1877, told the story of the Afrikaners in heroic mode, presenting Afrikaners as oppressed throughout their history, and hailing those ‘martyred’ after the Slagter’s Nek rebellion.
According to Davenport: ‘It was romantic history of an exaggerated kind, in which the hero was the Afrikaner Boer. He was pictured, first of all, trying to build a colony, caught between the upper and nether millstones of the Dutch East India Company and the “wild nations”; and was seen to prevail over both because the Lord was on his side. The Huguenots were discussed at considerable length, and their fusion with the Cape Dutch was likewise brought within the scope of the Providential plan. The writers’ emphasis moved to the Republics from the time of the Great Trek onwards, with the implication that from that time the spiritual home of the Afrikaner lay beyond the Orange River. The authors, partly to offset distortions in the English textbooks the n circulation, played down the contribution of English speaking people to the development of South Africa, and they sought to arouse the group patriotism of the Afrikaner by a skilful use of melodrama, best seen in their account of the Slagters Nek executions in 1815.’
The first edition of 500 copies was rapidly sold out, and a second edition was printed much later in 1895.
SJ Du Toit translated the Bible into Afrikaans, and also worked towards the standardisation of the language, publishing Eerste Beginsels van die Afrikaans Taal (First Principles of the Afrikaans Language).
The GRA also published a history of the Afrikaans language movement, an anthology of Afrikaans poetry, and picture books for children.
The GRA printed more than 93,650 Dutch and 81,000 Afrikaans books.
Conclusion
In an editorial of the Patriot printed on 20 June, 1879, Du Toit called for the formation of an Afrikaner Bond (Afrikaner League), with the slogan ‘Afrikaner voor de Afrikaners’. This call was followed by the establishment of the Afrikaner Bond and its flourishing over the next two decades which had an immense impact on South African politics and history. (See the dedicated article on the Bond)
The GRA was the beginning of this Afrikaner mobilisation. By focusing on the development of a literature, standardising the language and the manner in which it became written, the GRA forged the basis of an Afrikaner nationalism. This focus on the ‘material infrastructure’ of nationalism was accompanied by the development of political organisations.
History of Photography in South Africa
A survey of the history of photography in South Africa reveals, broadly, three important eras, colonisation, repression and Apartheid and the democratic dispensation. It is against this backdrop that South African History Online (SAHO) is showcasing the different genres of photography that has been practised over the decades in the country, from the earliest analogue visual representation to the current digital images.
From the earliest ethnographic/anthropological images to documentary photography, landscape, portraiture and beyond this feature looks at the personal and political. This archive will serve as an invaluable source for further research into photography and academia — for scholars interested in the visual representation of South Africa’s past and current lens-based history.
The feature acknowledges and celebrates all photographers, academics, scholars, commentators, etc. who have contributed and continue to add to the rich South African photography tapestry.
With time, SAHO will expand this feature to include the history of photography on the African continent.
Sources in Our Archive
- Seeing and Being Seen: Politics, Art and The Everyday in Omar Badsha's Durban Photography, 1960s - 1980s
- Photographs as Sources in African History by Robert Gordon and Jonatan Kurzwelly
- Utopia as a perspective by Miki Kurisu
- Minna Keene: a neglected pioneer by Malcolm Corrigall
- Introduction: Visual Genders by Patricia Hayes
- Introduction: Relocating the African Photographic Archive by Christopher Morton and Darren Newbury
- Visualizing the Realm of a Rain-Queen by Patricia Davidson and George Mahashe
- Colonial specimen/neocolonial chic by Annemi Conradie
- Global Photographies. History - Memory - Archives, edited by Stefanie Michels/Sissy Helff
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Siener van Rensburg Nicolaas Pieter Johannes ("Niklaas" of "Siener") van Rensburg Nicolaas Pieter J...
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The Genootskap vir Regte Afrikaners (the GRA, the Fellowship of True Afrikaners) was launched in Paarl, Western ...
