Thesis (MA)--Stellenbosch University, 1986. / No Abstract Available

Thesis (PhD)--Stellenbosch University, 1981. / Some digitised pages may appear illegible due to the condition of the microfiche copy. / ENGLISH ABSTRACT: no abstract available / AFRIKAANSE OPSOMMING: geen opsomming

Thesis (MA)--University of Stellenbosch, 2001. / 204 Leaves printed single pages, preliminary pages and numberd pages 1-123..Includes bibliography and list of symbols and abbreviation.Appendix A pages A1-A 22, Appendix B pages B1-B21, Appendix C family photo’s pages C1-C18, Appendix D inventory pages D1-D4, Appendix E question list pages E1-E2.Photo’s digitized at 330 dpi color PDF format (OCR),using ,KODAK i 1220 PLUS scanner and the rest digitized at 600 dpi grayscale to pdf format (OCR), using a Bizhub 250 Konica Minolta Scanner.Digitized, Ivan Jacobs on request of Niel Hendriksz 1Augustus 2011. / ENGLISH ABSTRACT: This study deals with the Coreejes family over the past 200 years. Genealogical and cultural historical research methods were used to conduct this research. Anthonio(y) Coreejes, ancestor of the Coreejes family, came from Livomo, Tuscany (Italy) and settled in the district of Stellenbosch. He was a wine farmer and a cooper. On the 26th of October 1800 he married Anna Magdalena Delport, daughter of Gerhardus Ignatius De1port and Maria Susanna Odendaal. Four children were born out of this marriage: two daughters and two sons. The Coreejes family was a very small family, who in the 19th century made a living by cultivating agricultural products and trading with them. In the 20th century, various wars such as the Anglo-Boer War and the two world wars, had an influence on the day to day life of this family. After World War II life changed dramatically, a fact which was interalia reflected in name giving customs. The tradition of naming amongst Afrikaans speaking people, had become less important in this family and previous naming traditions gave way to more indirect name giving, thereby indicating people's creativity and adaptability. The social importance of names is discussed and this is merely one aspect of the philosophy ofa group ofpeople. People have been conducting genealogical research for many centuries. In South Africa it is a popular pastime, however the female line of descendants are seldom researched. The purpose of this research is to give a complete picture of the Coreejes family, including the male and female descendants since 1800. / AFRIKAANSE OPSOMMING: Hierdie studie is 'n familiegeskiedenis van die Coreejes-familie oor die afgelope 200 jaar wat deur middel van genealogiese en kultuurhistoriese navorsingsmetodes opgestel is. Die stamvader Anthonio(y) Coreejes het voor 1800 van Livomo, Toskane (Italie) gekom en hom in die distrik van Stellenbosch gevestig. Hy was 'n wynboer en kuipmaker. Op 26 Oktober 1800 is hy met Anna Magdalena Delport, 'n dogter van Gerhardus Ignatius Delport en Maria Susanna Odendaal, getroud. Uit die huwelik is vier kinders gebore: twee dogters en twee seuns. Die Coreejes-familie is 'n baie klein familie wat in die 19de eeu hoofsaaklik 'n lewe uit die verbouing van landbouprodukte gemaak het en handel met die produkte gedryfhet. In die 20ste eeu was daar verskeie oorloe, onder meer die Anglo-Boereoorlog en die twee wereldoorloe, wat 'n invloed op die familie gehad het. Na die Tweede Wereldoorlog het baie veranderinge in die samelewing ingetree, wat ondermeer weerspieel word in naamgewinggebruike. Vemoeming, soos dit deur baie jare heen gebruik was onder Afrikaanssprekers, het in die Coreejes-familie al minder belangrik geword. Ander vorme van vemoeming wat minder direk was, het die plek ingeneem van tradisionele gebruike. Dit dui op die mens se kreatiwiteit en aanpasbaarheid. Name as sosiale gegewe word hier bespreek. Dit is maar net een aspek waardeur 'n groep mense se lewensbeskouing tot uiting kom. Genealogiese navorsing word al baie eeue lank ondemeem. In Suid-Afrika is dit 'n populere studieveld, maar daar word seide navorsing oor die vroulike afstammelinge van 'n stamvader gedoen. Hierdie studie poog om as voorbeeld van genealogiese navorsing 'n meer volledige beeld van die Coreejes-familie daar te stel deur ook die vroulike lyne so ver as moontlik na te speur.

Thesis (MA)--Stellenbosch University, 2000. / ENGLISH ABSTRACT: A research centre for cultural history is an important key to the study of cultural heritage. The Research Centre for Cultural History at the University of Stellenbosch is at present (2000), as far as could be ascertained, the only centre of its kind in South Africa, although the conservation of certain aspects of cultural heritage is also practised by a number of related institutions. There is a need for a system of arrangement and finding aids through which the contents of these institutions and specifically research centres for cultural history can be made accessible to researchers. In this study a system is proposed in answer to the above mentioned deficiency. It is based on a thesaurus in which the most important themes of cultural history are identified and assigned to a number of main categories. The system consists of a set of guidelines, rather than a prescribed framework and it should therefore be appliable to ail cultures in South Africa as well as cultural groups and institutions outside the South African context. A variety of media found in research centres for cultural history are identified. The contents of the Research Centre for Cultural History at the University of Stellenbosch serve as an important model in this regard. It is suggested that the different media are housed separately in the centre and that there is a code assigned to each by which they can be identified in the integrated finding aid. It was found that the proposed system could be applied to research centres for cultural history and related institutions in a variety of ways. It provides the .researcher with an image of the structure and nature of cultural history. It can also be used as a tool in the research and collection of oral history and the structuring of research projects. Other applications of the system will be revealed by usage. / AFRIKAANSE OPSOMMING: 'n Sentrum vir kultuurhistoriese navorsing is 'n belangrike sleutel tot die bestudering van 'n kultuurerfenis. Die Sentrum vir Kultuurhistoriese Navorsing aan die Universiteit van Stellenbosch is tans (2000), sover vasgestel kon word, die enigste sentrum van sy soort in Suid-Afrika, hoewel die bewaring van sekere aspekte van die kultuurerfenis ook in 'n mate deur verwante instansies bedryf word. Daar is 'n behoefte aan 'n volledig uitgewerkte ordeningstelsel en vindmiddel waardeur die inhoud van sulke instansies en spesifiek kultuurhistoriese navorsingsentrums toeganklik gemaak kan word. In hierdie studie word 'n stelsel voorgestel waardeur bogenoemde leemte gevul kan word. Die basis van die stelsel is 'n tesourus waarin die belangrikste temas van kultuurgeskiedenis uiteengesit en in 'n aantal hoofkategorieë verdeel word. Die stelsel is 'n stel riglyne eerder as 'n rigiede raarnwerk en behoort dus toepasbaar te wees op alle kulture in Suid-Afrika sowel as kultuurgroepe en instansies buite die Suid-Afrikaanse konteks. 'n Verskeidenheid brontipes wat in 'n sentrum vir kultuurhistoriese navorsing gevind sou kon word, word geïdentifiseer. Die inhoud van die Sentrum vir Kultuurhistoriese Navorsing aan die Universiteit van Stellenbosch dien as 'n belangrike voorbeeld. Daar word voorgestel dat die brontipes in die bergproses van mekaar geskei word en dat daar 'n kode aan elkeen toegeken word om hulle in die geïntegreerde vindmiddel van mekaar te onderskei. Daar is gevind dat die voorgestelde stelsel op 'n verskeidenheid van maniere in sentrums vir kultuurhistoriese navorsing en verwante instansies toegepas kan word. Dit verskaf aan die navorser 'n beeld van die struktuur en aard van die vakdissipline. Verder kan dit as 'n belangrike stuk navorsingsgereedskap vir die insameling van mondelinge oorlewering en die strukturering van veldwerkprojekte dien. Ander toepassings daarvan sal deur die praktyk blootgelê word.

Thesis (MA)-- Stellenbosch University, 2001. / ENGLISH ABSTRACT: In this study pictorial Africana are used to sketch a socio-historical image of certain aspects of Wellington (previously known as Waggonmakers Valley) during the period 1657 to 1900. Together with written sources such as letters, diaries and travel diaries, the pictorial sources (in this case paintings, pictures and maps) are considered primary sources. Although the inhabitants of Waggonmakers Valley and later Wellington clearly developed an own identity, Wellington cannot be viewed in isolation. The town and region are placed in the broader context of the Drakenstein Valley and the Western Cape. The establishment and development of the town are placed within the prevalent political and economic climate of that time. Historical highlights of the town's history are given in short. A list of artists, pictorial works and place of conservation where these pictorial works are being conserved was compiled. It was attempted to determine the artists' connection with the Drakenstein Valley, Waggonmakers Valley and Wellington in each discussion. In the discussion of the territory (bodem) the Waggonmakers Valley is placed in the context of the Drakenstein Valley. In this discussion the discovery and settlement of the valley are considered, as well as the naming of the Drakenstein Valley, Waggonmakers Valley and Wellington. The appearance of the valley, mountains, hills, as well as the vegetation, animal life and bird life are discussed. The influence of the Berg River and other rivers on the inhabitants' lives is included in the discussion, as well as relevant folk-tales and popular beliefs. Where applicable, various uses for plants (e.g. medicinal) in these people's daily lives are discussed. In the discussion of the church the following aspects are considered: the beginning of missionary work in the Waggonmakers Valley, the secession of the church and the subsequent establishment of Wellington, as well as some religious aspects such as the "Wederdoper" Sect and the big revival of 1860. Festivals, sports and recreation depict the social activities of the Wellington people up to the end of the nineteenth century. In the discussion of the architecture, aspects such as political, economic and social influences on building style as well as building materials and building methods were taken into account. To illustrate: the opening of the Wellington railway line and the opening of Bainskloof Pass influenced the architecture of the town and region. Influencing factors on the lay-out of the town as well as the meaning of BainskloofPass for Wellington were considered. / AFRIKAANSE OPSOMMING: Pikturale Africana word in hierdie studie as 'n bron aangewend om 'n kultuurhistoriese beeld met betrekking tot sekere aspekte van Wellington, voorheen bekend as Wagenmakersvallei, gedurende die periode 1657 tot 1900, te skets. Die pikturale bronne is saam met die geskrewe bronne, wat briewe, dagboeke en reisjoernale insluit, as primere bronne beskou. Die pikturale bronne verwys in hierdie geval na skilderye, tekeninge, prente en kaarte. Alhoewel die inwoners van die Wagenmakersvallei en later Wellington duidelik 'n eie identiteit ontwikkel het, kan Wellington nie in isolasie gesien word nie. Die dorp en omgewing word binne die groter geheel van die Drakensteinvallei en Wes-Kaap geplaas. Die ontstaan en groei van die dorp is binne die heersende politieke en ekonomiese klimaat van die tyd geplaas. Historiese hoogtepunte in die dorp se geskiedenis is kortliks aangedui. 'n Lys van kunstenaars en pikturale werke, asook die plek van bewaring van hierdie pikturale bronne, is saamgestel. Daar is gepoog om die kunstenaars se verband met die Drakensteinvallei, Wagenmakersvallei en Wellington in elke bespreking vas te stel. In die bespreking van die bodem word die Wagenmakersvallei binne die konteks van die Drakensteinvallei geplaas. Daar word in die bespreking gekyk na die ontdekking en vestiging van die vallei, sowel as die naamgewing van die Drakensteinvallei, Wagenmakersvallei en Wellington. Die voorkoms van die vallei, berge, heuwels, sowel as die plantegroei, dier- en voellewe word bespreek. Die invloed van die Bergrivier en ander riviere op die lewens van die mense word in die bespreking ingesluit, sowel as relevante volksvertellings en volksgelowe. Die gebruik van plante vir medisinale en ander gebruike in die daaglikse lewe van die mense, is waar toepaslik bespreek. In die bespreking van die kerk is daar gekyk na die ontstaan van sendingwerk in die Wagenmakersvallei, die afstigting van die kerk, die gevolglike ontstaan van Wellington en enkele geestelike aspekte soos die Wederdopersekte en die groot herlewing van 1860. Feesvieringe, sport en ontspanning skets die sosiale bedrywighede van die Wellingtonners tot die einde van die negentiende eeu. Aspekte soos politieke, ekonomiese en maatskaplike invloede wat boustyle beinvloed het, sowel as boumateriaal en -metodes, is in ag geneem in die bespreking van die argitektuur. Ter illustrasie: die opening van die spoorlyn tot by Wellington en die opening van Bainskloofpas het 'n invloed gehad op die argitektuur van die dorp en omgewing. Daar is gekyk na faktore wat die dorpsuitleg beinvloed het, asook die betekenis van Bainskloofpas vir Wellington.

Thesis (MA)--Stellenbosch University, 1994.

Proefskrif (MA)-- Stellenbosch University, 1985. / No abstract available

Thesis(MA) -- Stellenbosch University, 1988. / No Abstract Available

Thesis (PhD)--Stellenbosch University, 1991. / ENGLISH ABSTRACT: A song has to be accepted by the community, must form part of the oral tradition and be handed over from one generation to the next, before it can be called a folk song. In the process of oral tradition, variants usually develop. A folk song is therefore never complete the moment it is created, but is formed gradually through a process of changes. The Afrikaans folk song sung by the coloured people has the same characteristics as the folk song in general. The fact that oral tradition is the major way of spreading songs, is evident from the many variants that occur and from the examples of transformation of words and melody ("Umsingen"and "Zersingen"). Simplicity, the use of the major key and the avoidance of modulation are prominent characteristics. Suggestiveness and coarse language are fairly common. Melismata are very rare and usually occur in songs which probably have their origin in old Afrikaans records. Most of the songs collected amongst coloured children are used to accompany games. The children seldom sing without playing or play without singing. Most variants are found amongst children's songs. Dancing songs are without a doubt the most popular amongst the songs of adults. The form of the stanzas is very simple and usually the songs consist of many stanzas. A small percentage of the songs collected, more or less 5%, presumably originate from old Afrikaans grammophone records. Most of these songs have been transformed by popular usage and even amongst them variants have been found. The main themes of this group of songs are love, parting, grief and death. Picnic songs, work songs, war songs and drinking songs have been found. Humoristic and mocking songs contribute to the entertainment value of the folk song and are also found amongst the coloured people. Because there is so much interaction between sacred songs and secular songs, especially where the melodies are concerned, the two groups cannot always be separated from each other. The sacred songs of the coloured people are mostly of the "refrain"-type. When a group of coloured people perform the sacred songs, they usually harmonise spontaneously and most beautifully. The fact that so much has been said and written on the subject of the folk song, and that even in recent years substantial research projects have been carried out, is proof enough that the folk song has not yet died out. The Afrikaans folk song features strongly amongst coloured people, though noticeably influenced by the English language, modern technology and urbanisation. / AFRIKAANSE OPSOMMING: 'n Volkslied is 'n lied wat deur die gemeenskap aanvaar is, mondelings versprei word en op dieselfde wyse van geslag tot geslag oorgelewer word en waarvan daar in die prosesse variante ontstaan. 'n Volkslied is dus nie voltooi die oomblik dat die eerste vorm geskep is nie, maar word deur 'n langsame proses geleidelik gevorm en omvorm. Die Afrikaanse volkslied wat deur die bruinmense gesing word, toon dieselfde kenmerke as die volkslied in die algemeen. Daar is tekens van mondelinge oorlewering wat veral weerspieel word deur die baie variante wat aangetref word, sowel as talle voorbeelde van verbrokkeling en ver~ vorming ("Umsingen" en "Zerzingen"). Eenvoud in woord en melodie is opvallend. Die majeurtoonaard, met vermyding van modulasie, kom feitlik deurgaans voor. Suggestiwiteit en growwe taal is redelik algemeen. Melismes kom selde voor en dan meestal by liedere wat waarskynlik van ou Afrikaanse plate kom. By die opnames onder bruin kinders is gevind dat die oorgrote meerderheid liedere wat hulle sing, een of ander vorm van spel begelei. Hulle sing selde sonder om te speel, en hulle speel selde sonder om te sing. Die meeste variante van liedere word ook by die kinders aangetref. By die liedere van volwassenes is die danslied ongetwyfeld die gewildste. Die meeste daarvan bestaan uit kort, eenvoudige strofes met baie strofes in een lied. 'n Klein persentasie van die liedere wat versamel is, ongeveer 5%, is vermoedelik van ou Afrikaanse grammofoonplate afkomstig. Die meeste daarvan het baie vervorm in die volksmond en selfs daarvan is variante aangetref. Die temas van hierdie groep liedere handel hoofsaaklik oor die liefde, afskeid, hartseer en die dood. Voorbeelde van piekniek-, arbeids- en oorlogsliedere, sowel as enkele drinkliedere en doprympies is aangetref. Die humoristiese lied en spotlied dra by tot die vermaaklikhiedsfunksie van die volkslied en kom ook by die bruinmense voor. Die gewyde of geestelike lied kan nie altyd streng van die wereldlike lied geskei word nie. Daar is te veel wisselwerking tussen die twee groepe, veral wat wysies betref. Die gewyde liedere wat by die bruinmense,aangetref is, is meestal van die sogenaamde "koortjie"-tipe. 'n Kenmerk van hulle gewyde sang is dat wanneer dit deur 'n groep gesing word, dit altyd meerstemmig is met pragtige harmoniee wat op natuurlike wyse gedoen word. Die feit dat daar al so baie oor die volkslied geskryf is en selfs onlangs nog omvatteride studies daaroor die lig gesien het, is bewys dat die volklied nog nie uitgesterf het nie. Daar is bewys dat die Afrikaanse volkslied onder die bruinmense baie sterk staan, hoewel Engelse invloed duidelik merkbaar is en tekens van moderne ontwikkeling en verstedeliking onmiskenbaar waargeneem kanword.

Thesis (MA)--Stellenbosch University, 2000. / ENGLISH ABSTRACT: After 1880 more and more Jews (mostly of East European descent) moved into the rural areas of South Africa. Initially they travelled across the country as hawkers but later settled permanently in many of the smaller towns. In most cases they opened shops or started businesses of another kind. Due to the nature of their work the Jews mostly came into contact with the Afrikaans speaking community. Although these two groups differed considerably in many ways, especially as regards language and religion, the Jews adapted and integrated fairly quickly. They became involved with the Afrikaans speaking community in various ways and made a substantial contribution. Although their involvement in and contribution to the economy can be considered as the most important, they also played a considerable role in other areas such as politics, education, language, sport and recreation. The presence of the Jews in rural South Africa was important not only because of their integration with the Afrikaans speaking community and the contribution they made as a group, but also because of the extent to which the two groups influenced each other. Both groups were culturally enriched and the South African country town developed a unique character due to the presence or the Jews and their involvement in the life and activities of the townspeople. Although the Jews were influenced by the Afrikaans speaking community and thus acquired new cultural assets, they still to a large extent retained their Jewish identity. On the whole there was a very good relationship between the Afrikaans speaking rural population and the Jews. After 1950 an increasingly large number of Jews moved to the cities. The depopulation of the rural areas, as regards to Jews, took place to such an extent that today only a few Jewish families remain in rural areas. / AFRIKAANSE OPSOMMING: Na 1880 is Jode (hoofsaaklik van Oos-Europese afkoms) toenemend op die Suid- Afrikaanse platteland aangetref. Aanvanklik het hulle as smouse die landelike gebiede deurkruis. Later het hulle hulle egter permanent op die plattelandse dorpe gevestig - in die meeste gevalle het hulle 'n winkel of ander soort besigheid begin. Die Jode het uit die aard van hulle werk oorwegend met die Afrikaanssprekende gemeenskap in aanraking gekom. Alhoewel daar definitiewe verskille tussen dié twee groepe was, veral ten opsigte van godsdiens en taal, het die Jode redelik gou aangepas en ingeskakel. Hulle het op verskillende terreine by die Afrikaanssprekende gemeenskap betrokke geraak en 'n substansiële bydrae gelewer. Hoewel hulle betrokkenheid en bydrae tot die ekonomiese terrein as die belangrikste beskou kan word, het hulle ook op baie ander gebiede soos byvoorbeeld politiek, opvoeding, taal, sport en ontspanning belangrike bydraes gelewer. Die Jode se teenwoordigheid op die Suid-Afrikaanse platteland was nie slegs belangrik as gevolg van hulle inskakeling by die Afrikaanssprekende gemeenskap of die bydrae wat hulle as groep gelewer het nie, maar ook as gevolg van die mate waarin albei groepe mekaar beïnvloed het. Die Jode se aanwesigheid en hulle betrokkenheid by die dorp se bedrywighede en mense het meegebring dat albei groepe kultureel verryk is en dat die Suid-Afrikaanse platteland 'n unieke karakter verkry het. Hoewel die Jode deur die Afrikaanssprekende gemeenskap beïnvloed is en hulle as groep nuwe kultuurgoedere bygekry het, het hulle steeds in 'n groot mate hulle Joodse identiteit behou. Daar was oor die algemeen 'n baie goeie verhouding tussen die Afrikaanssprekende plattelanders en die Jode. Na ongeveer 1950 het daar geleidelik 'n toenemende getal Jode na die stede verhuis. Die ontvolking van die platteland met betrekking tot die Jode het in so 'n mate plaasgevind dat daar vandag slegs enkele Joodse gesinne op die meeste plattelandse dorpe oor is.