Woorde: JAN POHL
Musiek: JAN POHL; verwerk: DIRKIE DE VILLIERS
Daar onder in die vlei stap 'n mannetjie;
hy is so klein en so skraal.
Hy swaai 'n ou klein koffiekannetjie
en stap na sy werk vir die honderdste maal.
Langs die bome en blink watervore
sing hy so ver as hy gaan,
want gister is 'n baba gebore,
en hy is die vader daarvan.
Sy naam is Bart Kasper de Kompaan;
hy dink aan 'n naam vir sy seun.
Freek Jasper en Sarel kan dalk gaan,
maar Gotliep Antonie staan hom beter aan.
Ongelukkig verwag sy ou vader
dat die kind na sy oupa moet heet:
Jan Donderdag van Gorrelberg van Staden
en daarby Kasparus Bart Keet.
Kopiereg (1951) van teks en melodie: Die Musiekuitgewers-Maatskappy van
Afrika, Presidentstraat 161, Johannesburg.
Woorde: Tradisioneel
Musiek: S.A. Volkswysie(s); verwerk: DIRKIE DE VILLIERS
Hou djou rokkies bymekaar, hou djou rokkies bymekaar,
hou djou rokkies bymekaar; môre gaat ons Boland toe.
Hou djou rokkies bymekaar, hou djou rokkies bymekaar,
hou djou rokkies bymekaar; môre gaat ons Boland toe!
My voete loop na Wellington maar ek ga' Worcester toe,
my voete loop na Wellington maar ek ga' Worcester toe,
my voete loop na Wellington maar ek ga' Worcester toe,
my voete loop na Wellington maar ek ga' Worcester toe.
Hou djou rokkies bymekaar, hou djou rokkies bymekaar,
hou djou rokkies bymekaar; môre gaat ons Boland toe.
Hou djou rokkies bymekaar, hou djou rokkies bymekaar,
hou djou rokkies bymekaar; môre gaat ons Boland toe.
O Ma, da' kommie djong soldaat, hy breek my hart.
O Ma, da' kommie djong soldaat, hy breek my hart.
Jakob Jan, djy is my man, djy sal my man bly tot laat.
Djy't gekom van ver en djy't my waarheid weggevat.
O Ma, da' kommie djong soldaat, hy breek my hart.
O Ma, da' kommie djong soldaat, hy breek my hart.
En die blikkie se boom val uit en al die jam loop uit.
En die blikkie se boom val uit en al die jam loop uit. Ja!
Hou djou rokkies bymekaar, hou djou rokkies bymekaar,
hou djou rokkies bymekaar; môre gaat ons Boland toe.
Hou djou rokkies bymekaar, hou djou rokkies bymekaar,
hou djou rokkies bymekaar; môre gaat ons Boland toe.
My voete loop na Wellington maar ek ga' Worcester toe,
my voete loop na Wellington maar ek ga' Worcester toe,
my voete loop na Wellington maar ek ga' Worcester toe,
my voete loop na Wellington maar ek ga' Worcester toe.
Hou djou rokkies bymekaar, hou djou rokkies bymekaar,
hou djou rokkies bymekaar; môre gaat ons Boland toe.
Hou djou rokkies bymekaar, hou djou rokkies bymekaar,
hou djou rokkies bymekaar; môre gaat ons Boland,
môre gaat ons Boland, môre gaat ons Boland toe!
S.A. Volkswysie(s), soos opgeteken in Caledon en Oudtshoorn deur Ruben
Stander.
Boerematers!!! Hierdie is 'n groot helde-lekkerte en wanneer jy jou
hoed, van welke formaat ookal, afhaal en saam met die hele corona dit in
die lug swaai wanneer jy kliphard, 7 maal makeer die pas op: "De Wet,
De Wet, De Wet, De Wet, De Wet, DE WET, DE WET!!! ... " Wil jy net
aanhou en aanhou en aanhou sing, want hierdie is 'n gaaf gevoel! ~ En
julle sal nie glo hoeveel diverse hoofdeksels daar in die corona
teenwoordig was nie! Natuurlik die tradisionele helde-hoed in Gideon
Scheepersstyl. 'n Heksedeksel, 'n gekramde papierkardoesdeksel, die van
'n matroos, 'n blou baret, 'n Russiese pelsmus (of twee), 'n pienk en 'n
blou plastiek cowboy hoed en alles tussen in, daarvoor en daarna!
Visit the oldest Mission Station in South Africa, with its beautiful
setting at the foot of the Riviersonderend Mountains about 30 km from
Caledon
The early beginnings
The Moravian Church (originated in 1457 in Moravia, today part
of Slovakia) had a particular zeal for mission work and in 1737 the
young bachelor missionary Georg Schmidt was sent to the Cape. Many
thought that mission work among the Khoi (Hottentots) was attempting
the impossible, but in spite of this Schmidt settled on 23 April 1738
in Baviaans Kloof (Ravine of the Baboons) in the Riviersonderend
Valley.
Schmidt became acquainted with an impoverished and dispersed Khoi
people who were practically on the threshold of complete extinction.
Apart from the few kraals which still remained, there were already
thirteen farms in the vicinity of Baviaans Kloof. Within a short while
Schmidt formed a small Christian congregation. He taught the Khoi to
read and write, but when he began to baptise his converts there was
great dissatisfaction among the Cape Dutch Reformed clergy. According
to them, Schmidt was not an ordained minister and so was not permitted
to administer the sacraments. Consequently he had to abandon his work,
and in 1744, after seven years at Baviaans Kloof, he left the country.
The mission work resumed
Only in 1792 did the Moravians obtain permission to resume
Schmidt's work at Baviaans Kloof. For this task three missionaries,
H. Marsveld, C. Kühnel and D. Schwinn, were chosen. When they arrived
they found the ruins of Schmidt's dwelling, with a great pear tree
in the garden. There was also an old woman, Magdalena, whom Schmidt
had baptised, whose acquaintance they made. She was able to show them a
Bible (on display in museum), kept in a leather bag, which had been
given to her years ago by Schmidt. The missionaries listened with
amazement when she asked her daughter to read a portion of the New
Testament to them. When the work in Baviaans Kloof was resumed, the
missionaries and the members of their congregation had to cope with a
number of problems. The Stellenbosch D.R.C. questioned the authority
and the desirability of mission work in Baviaans Kloof, which lay
within the boundaries of their ministerial district.
Although Governor Sluysken found their objections invalid, Ds.
Borcherds succeeded in persuading the Cape authorities to forbid the
ringing of a church bell in Baviaans Kloof.
Bell and Church at Genadendal, 1816 (Latrobe)
At one stage a commando of Strandveld farmers threatened to put
an end to the mission work by force. Many of the farmers on the remote
farms, where they lived in isolation, were illiterate and could not
accept that the Khoi and other people enjoyed the privilege of
receiving a Christian education. The bush telegraph spread the tale
among the Baviaans Kloof people that if they became literate the Cape
authorities would send them to Batavia. The farmers were moreover of
the opinion that the mission station was merely a hiding place for
murderers and thieves. What actually happened was that the mission
station became a place of refuge for many labourers because they often
were treated badly on the farms.
The "Golden Age"
The number of inhabitants increased so much that at one stage
Genadendal was the largest settlement in the Colony after Cape Town.
Noteworthy developments took place in the early nineteenth century, so
that Governor Janssens, after his visit in 1806, decided to change the
name of the mission station to Genadendal (Valley of Grace). To give
the people an enriching and uninterrupted Christian education, it was
important to maintain them permanently on the mission station. Job
creation at a local level was necessary' and in this way the mission
station developed into a self- sufficient community. Up to the end of
the nineteenth century it enjoyed a "Golden Era". Home industries,
including amongst others the forging of knives (the well known
herneuters), flourished, and Genadendal became an important educational
centre. The first Teachers' Training College in South Africa, now the
Museum building, was erected in 1838.
The success of this flourishing community was blighted when it
fell victim to the iniquities of unjust legislation, e.g. the Communal
Reserve Act of 1909 for Mission Stations, which prevented the
inhabitants from obtaining property rights. With its strong religious
roots, its industry and training, Genadendal had the potential to
develop into a centre of learning and perhaps even another
Stellenbosch. But this was prevented by its "coloured" status. In 1926,
the Teachers' Training College was closed down by the Department of
Public Education who argued that the "coloured" people had no need of
tertiary education, and were better employed on the farms in the area.
These policies caused impoverishment, degradation and stagnation of the
town, and a loss of community pride.
However, the new democratic elected town council is supporting
all efforts to introduce new community projects in order to create jobs
on a local level.
On 1st February 1995 President Nelson Mandela announced that his
official residence in Cape Town, formerly known as Westbrooke, has been
renamed Genadendal. The name bears symbolism that God's grace is also
resting on the State President, as it is in the case of the oldest
mission station in Southern Africa. On 10th October 1995 he paid an
official visit
En Wiesa met haar hare wit soos brak,
kyk na die vuurtjie binne alle dinge;
sy laat die rook van vlam en kole sak
tot voorbodes en ou herinneringe;
en sy vertel hom mymerend van 'n volk
in windoop ruimtes van 'n land gevorm
wat opstyg uit die see tot in die wolk
waar God praat in die weerlig en die storm;
sy noem hul opstand teen die vreemde ras;
roep ou gesigte voor haar uit die vlam,
van vegters, vryburgers soos Adam Tas,
dorpies soos Graaff-Reinet en Swellendam.
En sy vertel hom van die heuninggat
waarin Frederik Bezuidenhout
met sy geweer aanlê en weier dat
vier Hottentotte en 'n Kakieskout
en nog 'n hele boel daarby hom vang.
"En soos jy weet, my seun, die tou was vrot
waaraan die vier opstandiges moes hang;
party sê dis toeval, maar ons sê dis God."
Vertel hom van die vlam en donker mens
wat in die ooste om die huise saans
ou liedere van impi's sing, die grens
van kinders en 'n volk se lang stoet waens.
"Hy het ons van verdrukking afgesonder
.... kwyldrade van die osse blink oor gras....
dat ons in stiltes weer opnuut die wonder
van Hom sou ken, soos Hy hier eenmaal was."
En sy vertel hom van die leed en angs,
verraad en moorde soos op Piet Retief,
van nagte soos by Weenen en Bloukrans,
en liggame met assegaai deurklief.
"Hy was met ons die nag by Bloedrivier
toe lang sweepstokke met lanterns swaai,
Hy was ons eerste lig oor die visier
toe die kruitdamp oor Amajuba waai.
En volke het om hierdie land van ouds
gevaar en in gruisgate rond gesoek
soos erdvarke; maar die Stad van Goud
moes óns klein volkie later vind... tot vloek!
En hulle het ons huise afgebrand.
Hóé kon die rykes van 'n ryk ooit weet
dat ons sou veg vir ruimtes van ons land
al moes ons in die veld rysmiere eet?
En soos mens snags in dieptes van die Baai
se waters sien hoe skommel ster en lampe,
só in 'n donker kol van hierdie volk, swaai
beelde nog van Konsentrasiekampe.
Ek stap een oggend uit die Kamp en sê:
'Kyk, sien ek vanoggend 'n duisend skaap
wat op die vlaktes so in hopies lê?
Maar nee!' sê ek. 'Dis mos waar dooies slaap.'
En nou waar miershoopkamers en rotstuine
staan, en skepsels koekepanne laai,
lê hulle stil: ou vegters in die bruin
komberse van die aarde toegedraai."
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