Sommer net om so 'n bietjie te "spog" met ons kaapse lenteweer.
Boplaas het weeer toegeval
deur BOERNEEF
Boplaas het weer toegeval
van wit kaop en dik kapok
soos in my vroeë kindertyd
Die berge in die noordekant
lyk net soos in my kindertyd -
tog glansender en kouer wit
en spokiger en bleker wit
as in my vroeë kindertyd
Hoe kon ek weet in daardie tyd,
by die vuurherd met sy tolbosgloed,
van die nat kapok se venynigheid?
On Wed, 08 Sep 1999 13:22:03 -0700, reisiger wrote:
|
|'n Aanhaling vanuit Shivambu Geeta van Dr. GK Thakkar:
|
|One of the great mountaineers of Mount Everest Mr. Morris
|Wilson from England, has written that he made liberal use
|of his own urine to save his limbs from becoming benumbed
|due to excessive cold of the Himalayas and to save himself
|from frostbite, apart from maintaining his strength.
|
Jou aanhalings uit hierdie Takhaar se werk is maar hoogs verdag (jis, vanlat ek
oorie vingers getik is, komek meddie mmoiste Afferkaans vorindag...!).
So, net omdat hy Dr voor sy naame skryf en hy 'n oosterling is, beteken dit nie
wat hy skryf is alles 100% korrek nie.
Ek het aan die ouens geskryf wat tans in Antarktika by Vesleskarvet diens doen
en hierdie aanhaling gestuur. Hier is die antwoord wat Duncan Cromarty my
gestuur het:
"Ek self is 'n berg klimmer en was al n slag of drie in die Himalayas en ek
kan net sê die storie van uriene om warm te bly werk net as jy dit in 'n
bottle of sak doen wat baie dig seel en dit teen die lyf te hou (veral in
n slaapsak). Om die ligaam nat te maak is 'n groot fout want dit maak dat
die hitte makliker weg gelei kan word en as die wind nog ook 'n rol kan
speel vererger jy die saak nog verder. Die ander probleem is die
blootstelling van die kern van die lyf om nou mooi te kan mik om die voete
ens warm te pee.
Ek sal dit nie probeer nie al is dit die laaste warm ding wat ek by my het
omdat dit risiko verhoog van koue beseerings."
So daar het ons nou die opinie van 'n groter kenner as almal van ons.
Op 09 Sep 1999 17:07:30 GMT skryf
prop...@aol.com (ProPacem) :
-> As ek dit nie mis het nie, is Knysna 'n Khoi woord. Ek soek egter na die
-> betekenis van die woord, en wonder of enigiemand hier my kan help. Dankie
->
Victorin 1854 Travels 38 "Neysna" [en
voetnoot van Sweedse uitgewer JW Grill] "The
original name in the Hottentot language of
this river and place was tNaisina, which was
shortened to Nejsna by the Dutch and written
Knysna in English".
Hewitt 1876 CMM 13 169 "...the Knysna, a
Hottentot word which is said to mean a fern."
Pettman 1931 SAPN 26 "The name would seem to
be a corruption of the two Hottentot words
!gao ||na, to cutt off, or straight down."
Granddaughter of George Rex per Metelerkamp
1963 George Rex of Knysna 64 "...a
granddaughter of George Rex... her interest
was aroused by hearing her Hottentot servants
frequently use two words that sounded
unmistakenly like Kny-sna plus a click
prefixed to each syllable. When questioned
they explained that they were discussing
where to go for fire wood. 'And when we say
xthuys xna, Missus, it means "wood there".
Drie verklarings, Leswin. Soos hulle in
Ingels sê: Take your pick.
Persoonlik glo ek dat al drie verklarings
iets van die waarheid bevat en kies dus
Varingplek as Afrikaanse vertaling vir die
Khoi-woord. *Varings* is volop in die
Knysna-bos waar die mense *vuurmaakhout* gaan
soek het, wat hulle moes *kap*.
Groot asseblief kan iemand dringend vir my faksnommers (of epos-adresse)
stuur van 3 of 4 gevestigde prokureursfirma's in Pretoria (los maar vir
Edelstein Bosman-hulle uit) alternatief 'n goeie Advokaat - ek verkies
Coetzer & Vennote maar kry geen antwoord by hulle kantore nie. Ek sal dit
baie waardeer en sê by voorbaat dankie.
Beeld - Afrikaanse dagblad in Jhb - het 'n soort dialoog met Breyten
Breytenbach aangelê.
Mense kan hom enige vrae vra dan word dit aan hom gegee en hy
antwoord.
Die beste vrae kry 'n getekende weergawe van sy jongste bundel.
Is daar iemand wat vra aan hom wil stel?
E-mail die vrae aan my as julle wil en ek sal dit ingee by Beeld se
boeke redakteur.
Iteressante verslag wat demonstreer dat die oervolke van Noord-Amerika nie
net na die liggaam uitgemoor en in hul getalle beperk is nie (referaat by
die 1996 world conference on literary):
From the 1880s to the 1960s, the U.S. government imposed a fierce
English-only policy on Navajo and other indigenous students in an attempt to
"blot out . . . . barbarous dialects" (Atkins 1887). Stories abound of young
children being kidnapped from their homes and taken by Indian agents in
horse and wagon to the boarding schools. There, students faced militaristic
discipline, manual labor, instruction in a trade, and abusive treatment for
'reverting' to the mother tongue (Medicine 1982: 399). Dick recalls:
"We were punished and abused for speaking our native language . . . . If we
were caught speaking Navajo, the dormitory matrons gave us chores like
scrubbing and waxing the floors, or they slapped our hands with rulers. Some
students had their mouths 'washed' with yellow bar soap. Thankfully I never
experienced this last punishment" (Dick and McCarty in press).
Experiences such as these left a residue of shame and ambiguity about
Navajo, inhibiting many parents from passing it on to their children. In
combination with the sociocultural changes noted earlier, the net effect was
to redefine language attitudes and thereby alter language choices in the
home. One Navajo teacher explains this, citing her own internalized belief
that "our language is second best" (Dick & McCarty in press).
Only recently have the federal policies informing such school-based
practices been replaced by policies intended to encourage the meaningful
incorporation of indigenous languages and cultural knowledge into school
curricula. Within the 1960s Civil Rights reforms and a new federal policy of
tribal self-determination, Navajo community-controlled schools emerged as a
primary demonstration of resistance to forced assimilation. Governed by
locally elected, indigenous leaders, community-controlled schools have been
at the forefront of American Indian bilingual education and a growing
movement to stabilize and revitalize indigenous languages and cultures.
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