urdu poem by Abdul Kader Abdus Samad on the CRL Commission

Butoaane Rango Khoo kotor Kar Millah pe Gum ho jaa. Demolish the idol of colour and blood and loose yourself in the CAUSE. Na Jooraani Rahe Baaqi na eeraani na Afghanaani. Thus there shall be no Turan, no Irani and no Afghan. Marne Waale Marte hai lekin fanaa ho te naki. A person who dies, have never perished. Fil Haqee qat who ham se juda ho te nahee. For in reality they never became separate from us. Saara jahaa se ach-cha junab Africa Hamaara. The best place in the world is our South Africa. Afreeqa he ham watan hai Afreeqa Hammara. We are Africans and Africa is oure homeland. Aata he yaad mugh ho S.B, ka khat khatana. I still recall the knock of the S.B. AAi NOW JAWAAN TUJHE MAAI KIA KIA BA TAA OO. O people of the new generation, what can I tell you about our suffering in the past. Ham ab ek ban ga – e hai. We have now become one, Hamara laqab hai Qow me Rainbow. Our title is “ the Rainbow Nation”. Hamaari zabaa, zubaah he aksaar. Our languages are many, many languages. Deen aur kul car deegar aur lazaar. Religious and cultures there are thousands. Phir bhee ai maailik! Ramaane hai yeh ilitija. Nevertheless, we make this supplication. Hame ek aur nek ba naa de. Make us proud and unite us as one nation.

Friday 12h00-Conference closes-RESOLUTIONS

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Ek is n Afrikaan

Ek is 'n Afrikaan

Willa Boezak

Ek het in 'n toegewyde Christelike huis grootgeword. My pa was 'n skool-prinsipaal en 'n ouderling in die Nederduits Gereformeerde Sendingkerk. My ma was 'n uitnemende tuisteskepper. By beide het ek waardes geleer soos respaek vir ander ongeag ouderdom, geslag, geloof en kleur, maar veral 'n sterk sin vir geregtigheid. Hoewel dit gedurende die harde apartheidsjare was, het ek 'n gelukkige kindertyd beleef. Eers later het die ongelukkigheid toegeslaan in die vorm van die Groepsgebiedewet. Twee van my ouer broers het hulself as predikante bekwaam en dit was byna vanselfsprekend dat ek dieselfde paadjie sou loop. Uiteindelik het die Kerk my geroep om Christelike etiek te doseer aan die Universiteit van Wes-Kaapland en ek dog toe ek het dit gemaak!

Dit was egter terwyl ek besig was met navorsing vir my doktorale tesis gedurende die laat 80ger jare, dat ek op iets afgekom het wat die keerpunt in my lewe geword het. In een van daai boeke oor die koloniale geskiedenis het die naam Boezak opgeduik as een van die hoofleiers in Khoi-Xhosa oorlog wat in die Oos-Kaap gewoed het vanaf 1799-1803. Terselfdertyd het 'n ander Boezak, genaamd Hendrik - wat 'n olifantjagter was van beroep - hom onder die leiding van die beroemde sendeling, dr Johannes van der Kemp, tot die Christelike geloof bekeer. Twee Boezaks gedurende dieselfde opstand van Khoi slawe, maar een kies die weg van gewelddadige verset terwyl die ander 'n evangelis word? Ek was gefassineerd deur hierdie openbaringe en het intens geintereseerd geraak in die geskiedenis, kultuur, taal en oorspronklike geloof van my voorouers.

Voor ek verder gaan, eers dit: Ek is geseënd met 'n wonderlike familie, maar niemand, nie 'n enkele siel, het my ingelig oor ons verbintenis met die Khoi-San as Eerste Nasie nie. Nie dat ek hulle dit verkwalik nie. Of hulle het dit nie geweet nie of dit het nie saak gemaak nie. Immers, om Christen te wees waarborg 'n volledige en vervulde lewenswyse. Tog, hoe meer ek begin het om te grawe in die geskiedenis van die Khoi-Khoi, en die Boezak-stam in besonder, hoe meer het ek bewus geword van die verskriklike verlies in terme van ons kollektiewe geheue as familie. Die geweldige gapings, die gebroke band soos 'n naelstring wat weggegooi is - verlore as gevolg van die opsetlike optredes van 'n regering wat ons herklassifiseer het as "Kaapse Kleurlinge". Onreg en wonde.

Maar ek is 'n Afrikaan. My mense was die Goringhaikwa - wat letterlik beteken die "Hoë-kraal-mense", want ons het ons kraal hoog teen Tafelberg gebou waar ons eeue-lank gebly het. Na twee oorloë ( die eerste in 1659 aangevoer deur die briljante jong Goringhaikwa strateeg, Nomoa; die tweede in 1673 gelei deur die Cochokwa) het verskeie groepe onder leiding van Kora na die Noord-Kaap getrek. Boonop was daar ook die vernietigende pokkies epidemie van 1713 aan die Kaap. My familie het by die Zakrivier hul staanplek gevind en hulself Boven-Zak genoem (In Hollands het die "boven" of "bo" as herinnering gedien vanwaar ons eintlik vandaan kom). Onder die invloed van Afrikaans het dit later Boezak geword, en nog later, Boesak.

Tien jaar gelede het ek in die Voorwoord van my boek God's Wrathful Children geskryf: "Persoonlik vind ek die frustrasie en die pyn om vervreem te wees van die grond van my voorouers, die Khoi-Khoi se taal, kultuur en godsdiens, soms ondraaglik." Nou is die pyn draaglik want ek kan sê: "Ek is 'n Afrikaan!"

Willa Boezak


I am an African

I was born into a staunch, devout Christian family. My father was a school principal and a Dutch Reformed Mission Church elder. My mother was the homemaker par excellence. From both I've learned values such as respect for others regardless of their age, gender, creed or colour but, above all, a strong sense for justice. Although it was during the harsh apartheid years, I had a happy childhood. It was only much later that unhappiness would strike in the form of the Group Areas Act. Two of my elder brothers qualified themselves as ministers of religion and it felt natural at the time that I would follow suit.. Eventually I was called by the Church to teach Christian ethics at the University of the Western Cape and I thought I had arrived!

However, it was while I was doing research on my doctoral thesis in the late 80's that I'd picked up something which became the turning point in my life. One of the books on colonial history mentioned the name Boezak as one of the principal leaders in a Khoi-Xhosa war waged in the Eastern Cape from 1799-1803. At the same time another Boezak, named Hendrik - an elephant hunter by profession - converted to Christianity under the guidance of the missionary Dr. Johannes van der Kemp, who came to South Africa in 1799. Two Boezaks during the same uprising of Khoi servants, but one chose the way of resistance and the other became a Christian, a preacher. I was fascinated by these revelations and took a keen interest in the history, culture, language and original faith of my ancestors.

At this point I must assert that I have been blessed with a wonderful family, but nobody, not a single soul, informed me about being linked to the Khoi-San as First Nation. I cannot blame them, for either they did not know or they chose not to remember for they felt they lived a complete and fulfilled way of life, by being Christians. Yet, the more I began to dig into the history of the Khoi-Khoi, and particularly the Boezak-clan, the more I became aware of the terrible loss we have suffered as a family, in terms of our collective memory. The huge gaps, the broken links was like an umbilical cord thrown away - severed because of the deliberate actions of a government bent on reclassifying us as "Cape Coloureds". An injustice added to injury.

But I am an African. My people were the Goringhaiqua, which literally means the "High-kraal-people", for they made their kraals high up on Table Mountain, where we had lived for centuries. After two wars (the first in 1659 engineered by Nomoa - a brilliant young Goringhaiqua tactician; the second in 1673, led by the Cochoqua, many groups trekked to the Northern Cape under the leadership of Kora. Then there was the disastrous small pox epidemic of 1713. At last my clan settled at the Zak River and called themselves Boven-Zak (in Dutch "boven" or "bo" - high up - served as a reminder of the place we hailed from). Under the influence of Afrikaans it became Boezak and later Boesak.

Ten years ago I wrote in the Preface of my book God's Wrathful Children: "Personally I find the frustration of being alienated from my ancestral land, the Khoi-Khoi language, and its culture and religion sometimes unbearable". Now the pain has become bearable for I know I can say: "I am an African!"

Willa Boezak

MULTILINGUILISM IS OUR PRIDE: GREETINGS

MULTILINGUALISM is our PRIDE: GREETINGS Greeting Thank you How are you Response Goodbye Language Goeie Dag Baie Dankie Hoe gaan dit? Goed dankie Totsiens Afrikaans Good Day Thank you How are you? Fine thanks Good Bye English Bhotani Ndiyabulela Ninjani? Siya phila Nisale ka kuhle isiXhosa Sawubona Ngiyabonga Unjani? Kulungile – Sikhona Usale Kahle isiZulu Dumelang Ke a leboga Le kae? Ke teng Salang sentle Setswana Dumelang Ke a leboha Le kae? Ke teng Salang hantle Sesotho !Gai tsēs Gan gans Mîre !gâi gan gans !gâise hâ Khoekhoe gowab Ndaa! (men) Aaa!(women Ndi A Livhuwa Huita Hani? Ndizwone Salani Swavhudi Tshivenda Re a lotŝha Ke a Leboga O kae? Ke Gona Sala Gabotse Sesotho sa Leboa Lotjhani Ngiyabonga Ku Jani? Sikhona Nisale Kuhle isiNdebele Avuxeni Nengenze Ku Njani? Ndzi Kona Salani Kahle Xitsonga Assalaamu-alaikum Shukram Kayfa-hal Ana-bi-khayr Ma-as-salaama Arabic Shalom Toda Raba MaSholmech Beseder Shalom Hebrew Namaste Shubriya Aap tum boise bo? Mei acha hoo! Namesthe - Phir milenge Hindi Heita Dankie Howzit? Cool Sharp Tsotsitaal Thumb up, touch chin, gesture with open palm to other Sign Language

CULTURE AND NATION BUILDING

CULTURE AND NATION BUILDING
B Rambilass
Preamble
This presentation attempts to outline an Indian/Hindu perspective of Africanisation defining it in the context of what it holds out for a South African of Indian origin. This then sharpens our focus on culture and nationhood and will hopefully help us define the Hindu/Indian Africans and their culture either:
1. As part of the mosaic of African nationhood (melting pot of cultures)
2. As a motif in its own right adorning the fabric of African Culture OR
3. As a blend of both i.e. a clear picture of Indian culture which at its fringes blends into the colours of Africa.
A brief overview of a range of initiatives will attempt to demonstrate that a process of cultural dialogue is already in place. Cultures have begun engaging each other because of the proximity they are now placed in and other factors that have led to this interaction.
Nature-Philosophical Base
African and Indian traditions share a common world view i.e. their art forms celebrate the benevolence of nature and creation. Their musical instruments, dance movements, paintings, all draw from nature. The origin of Indian Music is defined as the struck (music that is performed), which emanates from the unstruck sound. (the eternal sound which permeates creation and from which language, music and voice originate) This unstruck or eternal sound is symbolised in Indian Music by the drone, which holds he key-note/tonic throughout the performance, the note from which variations of the melody are supposed to emanate, evolve and resolve.
While there is an increase in the use of electronic instruments and devices in the more modern genres, there is a tendency among the more serious artists to perform e.g. using traditionally crafted instruments - imbiras housed in calabashes, sitars made of pumpkin shells etc. In Indian music there are prescribed times of the day when certain ragas (melodies) may be performed. The raga has a mood and temperament conducive to the particular phase of the day so an evening raga would then create or add to the mood of the evening.
Dances depict the elegance of birds and animals, the graceful flow of the waves of water, the wafting of the gentle breeze, the charm of the dancing peacock.
African and Indian Art (Fine Arts) also evidence the inherent use of motifs of nature. Even the paints were made of extracts of plants, leaves, flowers, coloured clay
The performing and fine arts depict in dance, drama, music and paintings, the simplicity and beauty of the daily pleasures of life – filling and fetching water from the village well, the exciting hunting expeditions, the elegance of a maiden bedecking herself with ornaments or a flower.
Cultural Accretions
There are many borrowings from African Culture evidenced in Indian Culture and vice versa. ‘Porridge Prayer’ observed by those of South Indian origin use a very South African pap like liquid porridge flavoured with mint and other herbs. The Indian equivalent is a more rice pudding like concoction. African cuisine has also borrowed much from Indian preparations and has become part of the African spicy menu.
Fusion
There is an increasing popularity of renditions of Indian and African drums where the artists engage each other in lively rhythmical dialogues. We are also seeing an increasing number of dance performances, which include ballet, Indian classical dance and African traditional dance movements. These performances are often presented at national and international platforms and receive wonderful applause and acclaim. Besides being politically correct, these items are lauded for the image they create, the aspirations of a nation wanting to bring its people together. They are directly concerned with human rights, the rights of preservation of a cultural identity, yet they display a balance of cultures without the one stepping on the sensitivities of the other. They present a unique chemistry of a co-existence of cultures, marked by a reciprocal respect and a mutual understanding of the subtle nuances that characterise the one alongside the other.
Indian and African Weddings
There are amazing similarities in African and Indian nuptials. An elder or a matchmaker moves the proposal, the gifting of a cow/s either as dowry or bride price, the singing of wedding songs are just some examples of cultural parallels.
Oral Traditions
Africans may not have a script but they have a strong oral tradition, which enables them to transmit to the future generations the value systems that constitute African culture. The rich folklore, which is now being recorded, published and being accessed by the world speaks tremendously of the resilience and perseverance of a people and their culture.
Cultural Dialogue at Grass Roots
Many ‘Indian’ schools, religious and cultural organisations boast translations of the South African national anthem and other popular African songs e.g. Soshaloza presenting them with great pride. In KZN large numbers of African children attend “Indian” schools. These children are learning Indian languages and dance with great enthusiasm and Indian children join in the African songs and dance with equal joy. These again demonstrate a nationhood in the offing, opportunities we need to exploit. Every such initiative must be nurtured with care, this is the bigger picture of Africanisation; embracing every hue that graces the African soil, anything otherwise will be contrary to the spirit of Africa and Ubuntu.
Maintenance of Indian Culture (Difficulties)
Lest I leave you with the impression that all is well with Indian culture, I need to point out some anomalies that may surprise you and may well serve as a caution to African Languages and Culture. Indian children, youth, adults, and musical groups enjoy singing songs in the Indian languages, present lovely dances but do not understand the songs they sing or dance to. Almost all Indian families love Indian movies, buy CDs of films and songs but do not understand the language of the movies or the songs. Most Indians are unable to speak Indian languages. Most Indians perform their rites rituals and ceremonies in the medium of Indian languages that they do not speak or understand. Indian culture is manifest mainly in external trappings, a Sari, Samoosa and Chutney culture lacking any serious depth of appreciation and understanding.

Therefore whatever solutions we seek in maintaining our cultural, religious and linguistic values, Africanisation will have to allow equally for cultures like Indian culture, which seem to thrive but are in dire need of a serious evaluation.

I would like to leave you with this imagery of the arrival of Indian Indentured labourers to Africa:
Plea to Mama Africa
Mama India bound by the cruelty of her colonial master
Wept bitterly as she looked at her yearning children leave her shores
She pleaded to Mama Africa, I am poor and robbed of my loved ones.
We know as sisters that while the one toils the other suckles the crying babe
Take them in your bosom, Grant them refuge.
May they learn to tell their tales, sing their songs and dance their dance with their African brothers and sisters.

Religion and Nation building

BH COMMISSION FOR THE PROMOTION AND PROTECTION OF THE RIGHTS OF CULTURAL, RELIGIOUS AND LINGUISTIC COMMUNITIES National Consultative Conference - Durban 29 November – 3 December 2004 Religion and Nation building Rabbi Dovid Hazdan It is an honour and privilege to be present at this conference and to have this opportunity to share a few thoughts that are rooted in the Jewish Tradition and religion. The History of the world as it unfolds in the Bible begins with insight into two distinctly different societies. Firstly, there were the first ten generations following Adam which gave birth to a society founded on permissiveness and individual entitlement. It was an era of personal pleasure and gratification. It was an age of consenting adults when individual greed, lust and decadence eventually achieved a world filled with theft, robbery and violence. Following the flood, a new society and a counter culture and order was born. It was the generation of the Tower of Babylon intent on making for themselves a name. Individuality and personal freedoms were sacrificed on the alter of central government and nationalism. The building of structures and skyscraper towers represented the power of central control. Our literature describes the mourning for bricks that fell from the top of the tower and at the same time, the indifference to the loss of life of the labourer. An inanimate object furthering the goals of the state was more valuable that life itself. It was Abraham who initiated a new journey. He embarked on a route to found and establish a relationship with the Creator. He fathered monotheism and the responsibilities of choices - meaningful choices - and accountability before a supreme force and power. His was not only a geographical journey, but one into the deepest inner resources of soul and self. He founded a moral consciousness and a society committed to building a better world. The gift that he bequeathed to his children saw human rights being the product of human responsibility. The teachings of the Bible would see that the rights of wives, husbands, employers and employees, the wealthy and the poor, teachers and learners, health workers and the infirmed, would be best guaranteed by achieving responsibilities and commitments. It is through a society and culture of giving, caring and being concerned for others that constitutional rights would be guaranteed and actualized on the streets where we live. Abraham bequeathed us a way of life and a model for society that would recognize that to change the world we have to change ourselves, our thinking and our attitudes. He espoused awareness and respect for the image of G-d within us and within every other citizen of the world as an essential ingredient of nation building. The model of Abraham was universalism through particularism. Even as he founded a particular religion and embraced the practices of his own faith and even as he indelibly marked his body through circumcision identifying himself with a different lifestyle, we see him recuperating at the opening of his tent, watching for wayfarers who were in need. He rushed out to welcome strangers into his home. His particularism was not isolationist. The purpose of realizing a personal, particular identity was to meet universal need and to effect universal responsibility. As a born and bred South African, I feel humbled and privileged to have been a witness to and a participant in the miraculous transformation of our country into our new South Africa. As a proud Jew I am grateful that diversity of thought and practice has been facilitated and encourage and that I can walk freely and confidently as a Jew and as a South African. I see it as my task and responsibility, alongside representatives of all faiths and all the children of G-d, to ensure that we cultivate compassion and love for all humanity. We must do all in our power to ensure that neither the decadence of self indulgence and its ensuing anarchy that defined the generation of the flood, nor the pursuit of central power to the detriment of its citizens - when gold became more valuable than the labourer who mined it, will be the future of our children of our beloved South Africa. It is a basic tenet of the Jewish faith and the summary of all the doctrines of our faith, to love our neighbour as ourselves and to recognize that all G-d’s children are worthy of heaven and a haven on earth whether they are Jewish or not. Our synagogues and religious schools, and those of all cultures religions and languages, must be generators of this love, understanding, brotherhood and bridge building. Our religious values can and must address the ills of violence both public and domestic, including the abuse of women and children. They must promulgate the ethics that need to accompany medicine, business, science and technology. They must promote a morality that can help alleviate aids, drugs and poverty. They must sew together the fabric of family and bolster family values that are the blocks of nation building. A number of years ago my family visited Manhattan. Travelling on the FDR Drive along the East River, my children were mesmerised by the huge bridges that loomed over us. They asked why the bridges extended so high into the sky when there purpose was to span across the river. I explained to them that it is only by virtue of the strength and height of its structure, that the bridge can cross the gaping void to reach the distant shore. Yet, even as the workmen built upwards perfecting the tower, every brick was laid in such a way that it would ultimately support and serve the purpose - to reach out and to connect to the beyond. As we join together to build the necessary bridges of our Nation, we need to cultivate and strengthen the numerous individual towers that are the diversity of languages, cultures and religions of South Africa. But even as we do so, we must never loose sight of the goal of joining our individual strengths in the cooperative responsibility of Nation Building. Our rainbow nation symbol is significant. Every archer knows that the reach of a bow extends way beyond the force of ones own hand. It is by drawing the string of the bow closer towards oneself that one can extend the distances that we can achieve. It is thorough addressing ourselves that we can positively impact on the furthest reaches. It is the colours of the rainbow that are so distinctly diverse and evidently different from one another but which are so often invisible in the glow of the greater light that their combined efforts radiate. May our rainbow nation continue to foster and appreciate the Dignity of Diversity and thereby be a true light to the world around us.

Islam and the protection and promotion of the rights of cultural, religious and linguistic communities

ISLAM AND THE PROTECTION AND PROMOTION OF THE RIGHTS OF CULTURAL, RELIGIOUS AND LINGUISTIC COMMUNITIES

DRAFT POSITION PAPER BY MUSLIM DELEGATES TO CRL COMMISSION NATIONAL CONSULTATIVE CONFERENCE
29 November 2004-3 December 2004

Introduction
Islam teaches the notion and principle of co-existence among people of different culture, religion or language groups.

At the very outset, we must reflect upon the universal statements of the Quran. “And we have indeed honoured the children of Adam” (S.17 v.70) And further, the Quran states:
Mankind! Surely we created you from a male and for a female and made you into nations and tribes to recognise one another, surely the most honourable of you in the sight of Allah is the one is most God conscious. (s.49 v.13).
When we consider the above two verses, we learn that Allah talks about the Rainbow Nations. Islam does not distinguish on the basis of sex, religion or language, for God Almighty did create us into different shapes, colours with different cultures, religions and languages in order to recognise one another. Islam has a criterion according to which a merit or a yardstick is established – i.e. God – consciousness. This is “people friendly” and irrespective of whether one is a male, or a female; and African, Indian or Chinese, rich or poor all one able to attain the status of “God –consciousness”.

The prophet Mohammed had further emphasised this point during the farewell sermon during the last pilgrimage he performed. He said:” there is no excellence of superiority for and Arab over a non-Arab and neither is there any excellence or superiority for a non-Arab except on the basis of “God-consciousness”.

Based on this principle of the merit of “God-consciousness, “Islam has developed and practised not only the tolerance but also the protection of all cultures, religions and languages. (s.30 v.20)

Islamic Religion Tolerance

The Quran tells us “there is no compulsion in religion”. We are warned that we cannot force our religious beliefs upon others – so much so that in very strong terms, we are told: “revile not those whom others invoke, besides Allah, lest they revile (insult) Allah in enmity, out of knowledge” (s.6 v.108).

On the other hand, Allah calls for a dialogue between Muslims and people of other faiths;

People of the Book! Come to a common talk between us and you – that we shall not serve any but the true God, and not associate anyone (or thing) with Him and not take one another as Lords besides the true God”. Those who follow other scriptures are lovingly called “People of the Book”.

The Prophet Mohammed (PBOH) practised this concept of tolerance to such and extent that he even allowed the Christian visitors from Yemen to conduct their prayer meeting in the Mosque in Madeira.

The ultimate policy is “unto you your religion and unto me, my religion” (S.109 v.6).

Allah has prohibited us from fighting those who allow us religious freedom, but to fight those who offends us on account of our religion – “Allah does not forbid you from those who do not fight you on account of your religion.but He forbids you only from those who fight you because of your religion (s.60:8-9).

Islam and Languages

Every language is God given. The Quran says: “The Beneficent God is one who created mankind and taught the human race the art of communication and languages”. (s.55 v.2-3). In fact Allah calls the diversity in languages and colours as this miracle. “And among His signs is the creation of the firmaments and the earth and the diversity of your languages and your colours” (S.30 v.22).
As a result of the above injunctions, we Muslims have been taught to respect languages. Thus, wherever the Muslims went, they even developed new languages like Afrikaans from Dutch, Urdu from Hindi and Swahili through mixture of Arabic and the local East African language. In fact, like Urdu, Afrikaans and Swahili were originally written with the Arabic script.

Islam and Culture:

Islam does not change the culture of any nation but modifies it and improves it by its code of laws of dietary rules, social, economic and aversin injuctions. A Muslim has been told to respect the culture of others. Says the Quran: “O you who believe, let not a people ridicule (another) people, perhaps they may be better than them, and not let women ridicule (notion) women, perhaps they may be better than them.” (s.49 v.11). Many of us are fond of calling people by derogatory titles referring to their culture or race. Allah prohibits us in the following terms: “And do not call each other by (insulting) nicknames. (S.49 v.11).

Conclusion