Rhodes University: Hosted Journals
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Visit to and History of Hilton Farm and St Peter’s Church
No full textBefore the arrival of the 1820 settlers, Hilton was owned by Philip Schutte and was known as ‘the loan place Roodekraai- (Red Bend)’. In 1823 Harry Rivers was granted the farm on ‘perpetual quitrent.’ He, however, was transferred to Swellendam at his own request and in 1825, the property was transferred to Messrs Lee and Cock [William Cock and Lee entered into a butchery partnership in the early-mid 1820s-Ed]. Ten years later Coenraad Frederick Scheepers had the farm for a very brief period
Visit on Thursday 18 July 2019 to Glendower Farm, Beacon and Barville Park
Get PDFThe hill on which stands the Glendower Beacon, built on the 1877 recommendation of harbour engineer Sir John Coode. The 15 metre-high structure has benefitted passing vessels and aircraft ever since, but the view from there for our group of 72 Lower Albany Historical Society members on Thursday 18/7/19 was purely food for the soul
Traders, the AmaXhosa and the Colonists
Get PDFIn the early years of the eighteenth century, the Dutch were the first colonists to trade with the Xhosa. By 1752 there was a substantial trade in ivory and by 1770 a well-beaten wagon road into Xhosaland. Copper, iron and beads from the Colony were exchanged for cattle and ivory. The Dutch farmers (Boers) it seems were hunters of the elephants rather than ivory traders. A Boer would give a chief a present in exchange for permission to hunt in his territory. The chief in turn would provide guides to show the hunter where to find the elephants
Visit to Riebeeck East, 17 October 2019
Get PDFThe Congregation of Albany (Riebeeck-Oos) was established in 1831. The first clergymen were Presbyterians from Scotland: Rev G Morgan of Somerset East was appointed Custodian and Rev John Pears became the first resident minister in 1839. In 1841 Rev Adrian Roux was appointed as the first South African Dutch Reformed Minister for this congregation. It is said that he named the town and used an old wagon house at Mooimeisiesfontein for services
ARRULLOS, CHIGUALOS AND ALABAOS: TRADITIONAL AFRO-ESMERALDENIAN MUSIC IN ECUADOR
Get PDFIn this article I examine traditional Afro-Esmeraldenian music as manifested in religious and spiritual contexts. I discuss the repertoire’s formal musical aspects and its associated factors. I argue that the traditional music of the Afro-Esmeraldenian community is evidence of a performance culture that has taken on the characteristics of first nation Americans and Spanish colonisers, while retaining a distinct African identity mostly in the musical instruments such as the marimba, rattles and drums, in the polyrhythms and in the distinctive responsorial singing. )e religious sphere is a fundamental and representative space for understanding the cosmovision and symbolism of the Afro-Esmeraldenians, a population located on Ecuador’s northern Pacific coast, originally settled during forced migration of Africans to America between the sixteenth and nineteenth centuries. Here, traditional musical practices have survived through generations and reflects the importance of the spiritual world for this cultural group. In addition, it is likely that the religious sphere has contributed significantly to the validity and durability of the Afro-Esmeraldenian musical repertoire and the instruments making up the traditional ensemble