Wits-VITS History Booklet July 2020

English Epkeye Hausa Yoruba isiZulu Afrikaans English Epkeye Hausa Yoruba isiZulu
Afrikaans English Epkeye Hausa Yoruba isiZulu Afrikaans English Epkeye Hausa Yoruba isiZulu
Afrikaans English Epkeye Hausa Yoruba isiZulu Afrikaans English Epkeye Hausa Yoruba
isiZulu Afrikaans English Epkeye Hausa Yoruba isiZulu Afrikaans English Epkeye Hausa
Yoruba isiZulu Afrikaans English Epkeye Hausa Yoruba isiZulu Afrikaans English Epkeye
Hausa Yoruba isiZulu Afrikaans English Epkeye Hausa Yoruba isiZulu Afrikaans English
Epkeye Hausa Yoruba isiZulu Afrikaans English Epkeye Hausa Yoruba isiZulu Afrikaans
English Epkeye Hausa Yoruba isiZulu Afrikaans English Epkeye HausaYoruba isiZulu Afrikaans
English Epkeye Hausa Yoruba isiZulu Afrikaans English Epkeye Hausa Yoruba isiZulu Afrikaans
English Epkeye Hausa Yoruba is iZulu Afrikaans English Epkeye Hausa Yoruba isiZulu
isiZulua Afrikaans English Epkeye Hausa Yoruba isiZulu Afrikaans English Epkeye Hausa
HausaYoruba isiZulu Afrikaans English Epkeye Hausa Yoruba isiZulu Afrikaans English
Epkeye Hausa Yoruba isiZulu Afrikaans English Epkeye Hausa Yoruba is iZulu Afrikaans
isiZulu Afrikaans English Epkeye Hausa Yoruba isiZulu Afrikaans English Epkeye Hausa Yoruba
Wits-VITS Director and Founder: Professor Nnamdi Elleh
Wits-VITS Programme Coordinator: Patricia Theron
This collection is the product of student work and lecturer

contributions to the ‘Settlements and Architectural Histories and
Theories’ course (ARPL 1027 and ARPL 1014), first presented as
a combined architecture and planning course in 2019.
2019 Course Convenors:

Professor Nnamdi Elleh
Dr Sechaba Maape
Dr Tsepang Leuta
Mr Elijah Katsetse
Ms Patricia Theron
Ms Megan Eardley
Booklet Compiled in July 2020:

Edited by Patricia Theron
Booklet Design by Hashim Tarmahomed and Karen Lambert
Illustrations by Ariella Gimpel
2
Table of Contents
The Development of Wits-VITS....................................................................4
Language and Meaning...............................................................................8

With examples contributed by Dr Tsepang Leuta
and Professor Nnamdi Elleh
The Meaning of Settlement........................................................................13

Verena Morkos
The Concept of Society..............................................................................17

Leonie Grobler
The Power and Influence Language has over Culture and Society...........21
Arabella Ingham
Mosque Architecture as a Form of a Visual Language..............................29

Inéz Adams
3
The Development of English language. Wits-VITS is
Wits-VITS (Vernacular a forum for integrating African
languages to play similar roles
Innovations in across all the fields of study
Technology and in the academy. Although
Science) Africans have been contributing
to global experiences and
What is Wits-VITS? popular cultures, Wits-VITS
Founded by Professor Nnamdi will specifically facilitate the
Elleh, Wits-VITS is both a infusion of African knowledge
research portal and a clearing and terms, and information
house for scientific concepts, from other minority languages
ideas, theories, and knowledge around the world into all the
across all fields of study. It is fields of study in the academy.
not a translation website for
words and terminologies. It is Origin:
a venue for investigating and Wits-VITS was developed by
sharing abstract and complex Professor Nnamdi Elleh as
ideas that have been thought a resource for teaching first
through in one’s own African year Architecture and Planning
language/languages before students in the School of
importing that concept into Architecture and Planning
English text, or any national (SoAP), University of the
spoken language as the case Witwatersrand, Johannesburg.
may be in respective countries The students are highly
in Africa. motivated to learn that they
are among the first group
It is well known in all disciplines who would be developing
in the academy that most and laying the foundations for
scientific concepts and terms the new ways of studying in
are taught and explained in architecture and planning in
non-African languages, and the continent.
languages that are spoken by
minority groups in different parts What Wits-VITS Is Not:
of the world are also excluded. Wits-VITS is not about
This poses a huge problem in translating, writing, or
learning and comprehension speaking multiple languages,
for many African students and although that would be an
scholars. Wits-VITS is a global asset for the users and the
collective learning platform contributors. Instead, it is
for addressing this problem. about engaging the existing
An example is how Latin, body of academic knowledge
Greek, and other European across all disciplines, and the
languages, and terms we take global language infrastructure,
for granted, have enriched with complex terms that would
otherwise not be understood,
4
for the reason that in many their respective nationalities
African countries, English, to permeate the larger fields
French, Portuguese and of education and discourses
Spanish, are the major colonial across all fields.
languages of instruction,
commerce and government
business. Stakeholders – Embedding
the Future of African
AIM: The Decolonisation of Students and Scholars in
the Academy: the Academy:
The aim is to assist students It is common for students
and scholars, whose native in African universities to
language is not English or any think of their education as
of the colonial languages, to colonial, “European” based,
think through complex ideas in or as a “Western” derived
their natural languages, and to body of knowledge. Wits-
import what they understand VITS is a medium and a
into their English language tool for pollinating all fields
discourses and learning, either of endeavour with African
in the classroom, academic concepts and languages,
setting, business, or social so that in the distant future,
life as a whole. Scholars students in African universities
take this for granted because could be studying physics
they are mature and are able and finding KiSwahili, Isizulu,
to deploy such techniques Hausa, and Yoruba terms in
in their anthropological and textbooks that might be written
sociological field studies, in English, French, Portuguese,
but students and emerging or Spanish. We believe it would
scholars are not skilled to do impress African students to
that. Wits-VITS would start see the definitions of complex
training African students across concepts in a physics textbook
all levels of learning to learn with analogies from multiple
how to think through complex African languages, even if it is
terms and concepts. a text that is written in English,
French, or Portuguese? With
Wits-VITS and the Future of time, African students and
Books in Africa and Globally: scholars whose first languages
Wits-VITS is envisioned as a are not commonly found in the
resource that will impact the academy would no longer be
ways books will be written alienated from the subjects
for African students across they will be studying. They
all levels of learning in the would feel and believe that
future. Moreover, it would have their ancestors had contributed
global impact by opening the to the growth of knowledge
channel for languages spoken across all the fields, by
by minority populations in identifying with the body of
5
knowledge, concepts, terms, place. We hope to develop
ideas, and theories. Wits-VITS the technical infrastructure
is not developed for African continuously as we learn and
students alone. It is for global contribute to the system.
usage as a portal for exploring
complex ideas in languages Contribution Guidelines:
that are endangered, making All concepts, ideas and theories
the findings available in must be verified by a minimum
globally spoken languages. of two to three speakers of
the language before new
Goals: Wits-VITS as a suggestions would be entered
Medium for Decolonising, into the system. Above all,
Deconstructing, the contributor must provide a
Democratising, and 100-words short piece showing
Expanding Concepts, Ideas, how the idea can be used in a
Theories, and Meanings: sentence, a concept, or in a
We are finding that when theoretical discourse in the
students think through complex specific field. In this sense,
terms in their own languages, Wits-VITS is different from
even words like “colonisation” other lexicons and media out
which might not exist in their there.
own language, they are able to
understand the ideas better and Timeline:
sometimes expand the body We bring the Wits-VITS to
of knowledge about the word the awareness of the general
by bringing perspectives that public, and the world at large,
the word has not been able to and hope to expand this
consider outside of the English portal within the School of
speaking world. By doing Architecture and Planning site
this, they are decolonising during 2020. Select first year
the academy, deconstructing architectural and planning
the words, and expanding the students’ work, demonstrating
body of knowledge. the intents, goals, aims,
and objectives for which the
Approaches for medium is developed, will be
Development/Technical shown, while the technical
Infrastructure: requirements of the system are
First of all, a proper integrative in development.
user-friendly infrastructure
is being set up. We will invite Information – Contact Us:
colleagues in other disciplines Trademarked and housed as
across the university (WITS), a research entity in the School
Africa as a whole, and the world of Architecture and Planning,
at large, to start contributing the administrators will be
to Wits-VITS once the basic working with language experts,
technical infrastructure is in and scientists across multiple
6
disciplines at the University of
Witwatersrand and beyond, in
setting up the infrastructures
for public contributions and
open access. The development
of Contributors’ Guidelines is
in progress. It will be made
available to the public in the
near future.
Director:
Nnamdi Elleh
nnamdi.elleh@wits.ac.za
Coordinator:
Patricia Theron
patricia.theron@wits.ac.za
Editors & Scientific

Committee:
The Scientific Committee
consisting of African linguists
and scholars from different
disciplines is being constituted.
7
Language and The dictionary lists these
Meaning examples in italic letters in the
first definition. The technology
of modern civilization. The
With examples contributed Victorians regarded the
by Dr Tsepang Leuta and railways as bringing progress
and civilization. The second
Professor Nnamdi Elleh listing suggests that civilization
is about “a society, its culture
In this short communication, and way of life during a
and using two words, particular period of time or in
“civilization” and “culture”, we a particular part of the world.”
are providing two examples The third definition is broader
of what Wits-VITS is about by including all the people
and how it is different from in the world, environments,
other online sources like etc. The examples below
WIKIPEDIA. We will examine expand this definition without
these two words in three contradicting it.
indigenous African languages,
two in South Africa and one Civilization Examined in
from West Africa. Sotho and in Setswana
Languages/Dialects:
Meanings Are Not Stable: The word civilization means
You will find in the two examples tsoelopele in Southern Sotho
that follow that meanings are and tswelopele in Northern
not stable. The meanings of Sotho (Sepedi) and Setswana.
broad concepts like civilization The day-to-day meaning
and culture would vary when of tsoelopele/tswelopelo is
considered critically from progress and advancement
other languages. Moreover depending on the context of
the expanded meanings may the conversation. We find
or may not contradict each parallels in the Sotho and the
other, but they nevertheless Setswana and the English
expand our knowledge. Please definition above. An example
consider the first example that in an English language context
follows. usage is ‘there are remains
of tsoelopele/tswelopelo
Civilization Examined in (ancient civilizations) that are
English Language: well preserved at the Bakone-
Oxford Advanced Learner’s Malapa Open Air Museum in
Dictionary (2010: 254) lists Polokwane, Limpopo’. In
three definitions for civilization, Sesotho, Setswana and
and all are related. The first Sepedi an example can read:
one says that it is “a state of Dichaba tse fapaneng di tlisitse
human civilization that is very tswelopele Afrika Borwa. This
developed and organized… .” can be translated as many
8
nations brought civilization to about this language and the
South Africa. Another example culture. Ékpéyé people speak
– ‘Tsoelopele e re thusa ka ho Ékpéyé language. Civilization
fetola bophelo ba rona ho in Èkpéyé language means
latela lilemo tsa morao-rao’. ūsamalí. This word has many
This can be translated as meanings, including (i) light,
‘development helps us better (ii) Washing or to wash, (iii)
our lives to meet today’s contrasts between old and new.
needs’. In this example, (iv) It also means openness
tsoelopele is personalized depending on the context of
and used to express individual the usage.
progress, development, and Example: (i) South Africa
advancement. To take its samalí a samalí means South
meaning further, tsoelopele/ Africa is civilized. It also means
tswelopelo can also imply there is light in South Africa.
progress/progression, growth In the context of usage, an
or even success depending on Ékpéyé speaking person would
the context of a conversation. understand that the sentence
The last example we would means, South Africa is civilized
like to show on civilization is and would not conflate it with
also drawn from Sotho and the presence or absence of
Setswana. ‘Thuto ke senotlolo light and darkness as we would
sa tswelopele (bophelong)’ literarily understand it. (ii) In
or ‘Thuto ke bokamoso’. the second instance, Adhiym
Expressed in English, the samalí a samalí means ‘this
statement can read: place is civilized’. Literary
‘Education is key to success (in translation means light has
life)’. It is even more interesting washed this place, and this
if we do a literal translation. does not imply cleanliness
‘Education is the future’. or hygiene. (iii) In the third
Notice how the meaning has example, ūsamalí indicates that
now changed to success. This the old thing, idea, culture, has
interpretation and its meaning been replaced by the new ways
further indicate advancement of thinking. In the evergreen
and development in one’s life rain forest region where I grew
(e.g. personal development). up, and where there are tall
Contributed by Dr. Tsepang trees, and where one could be
Leuta, co-lecturer in history in the swamp in the daylight
course. but the canopies prevent the
sun from penetrating into
Civilization Examined in the forest ground, ūsamalí
Èkpéyé Languages: has a complex sad meaning.
Èkpéyé people are one of Without knowing that they are
the minority groups in the damaging the forest, people
Niger-Delta of Nigeria. There sometimes clear the canopies
is very little documentation to let light in. Adhiym samalí
9
a samalí, meaning ‘this place Culture Examined in English
now has light’ or ‘this place is Language:
now civilized’. It also literarily The Oxford Advanced
means ‘this place has been Learner’s Dictionary (2010:
cleared of the forest to let light 357) explains that culture is a
in’. In the end the context of “way of life.” It is the “customs
usage determines how each and beliefs, art, way of life and
statement is understood by social organization of
Ékpéyé language speakers. a particular country or group:
(iv) The fourth example is …” A lot more is explained in
related to the third because it different subheadings under
implies open mindedness and culture, and the various shades
being able to reflect beyond and usage of the word does not
”
the immediate present. contradict the ways they are
Prepared by Professor Elleh shown in two languages below.
Adhiym samalí a samalí

this place now has light
this place is now civilized
this place has been cleared of the forest to let light in
Figure 1: Civilization
10
people to people. (iv) Moreover
Culture Examined In omé na ala recognizes people
Sesotho Language: in groups of ancestral lineages
Culture is commonly referred and descendants instead
to as ‘setso’ in Sesotho. (i) tribes, although the latter is
As a way of life, it embodies commonly used in describing
a nation’s food, traditional various people in Africa. This
attire, music, language, etc. is the reason Ékpéyé people
(ii) In Southern Sesotho, one identify themselves as people
would say ‘setso ke mothapo from one ancestral lineage.
oa rona chabana se sets’o The etymology of Ékpéyé is
hore re itsebe le moo re tsoang from two words, èkpé
teng’. In this example, the yé, and it means ‘our lineage’.
conceptual meaning of culture This identification assumes
is equivalent to the term ‘origin’. that all the people of the same
Examples of how to use this lineage occupy the same land
concept in Southern Sesotho – and share the same customs.
‘Ngoana o tlameha ho holisoa (v) For Ékpéyé people,
ho latela setso sa hae le sa lineage is both metaphorical
batsoali ba hae’ – translated - and biological. Ékpé means
‘A child is raised according to umbilical cord, the rope—life-
his/her parents’ culture’ and line—between a child and
interpreted – ‘Our culture is the its mother. Ékpé yé literarily
root of our origins’. means an extension of our
Contributed by Dr. Tsepang mother’s life-line, or our
Leuta, co-lecturer in history mother’s umbilical cord. Here,
course. custom/culture is biological,
geographical, and human
Culture Examined in Èkpéyé centered, and it is conveyed
Language: through mother’s and father’s
In Èkpéyé language culture bloodline. Omé na ala yé whé
is not one word as in English. bu ūgbu gbé madu, translates
It is described in the three to ‘our culture forbids murder’.
words, omé na ala,. In English Literarily it translates to “our
it ‘translates to the way things culture forbids the killing of
are done in the land’. person (madu)’.
Omé na ala has several Prepared by Professor Elleh
meanings, including but not
limited to: (i) the customs of the Reference:
land and (ii) the laws of the land. Hornby, A. S. et. al. (2010).
(iii) Ala, the land, tells us that Oxford Advanced Learner’s
customs are geographically Dictionary of Current English.
and land/earth centered in International Student’s
relationship to people, and for Edition. 8th ed. Oxford: Oxford
that reason it varies from land University Press.
to land, place to place, and from
11
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‫مستوطنة إستقرار مستوطنة إستقرار مستوطنة إستقرار مستوطنة إستقرار مستوطنة إستقرار مستوطنة إستق‬
‫مستوطنة إستقرار مستوطنة إستقرار مستوطنة إستقرار مستوطنة إستقرار مستوطنة إستقرار مستوطنة‪12‬إستق‬
‫ستوطنة إستقرار مستوطنة إستقرار مستوطنة إستقرار مستوطنة إستقرار مستوطنة إستقرار مستوطنة إستقرار‬
‫‪The Meaning of Settlement‬‬

‫‪VERENA MORKOS‬‬
The word ‘settlement’, to mean a group of people, or
as defined by the Oxford a person, that have settled in
Dictionary, means “a place, a place and are established,
typically one which has in other words it is certain
previously been uninhabited, that they will remain there
where people establish a and that they are not going to
community.” This definition move around again. This word
emphasises that the word is usually used to describe
‘settlement’ is closely related something that is permanent
and interlinked with ‘the people and could also relate to the
that settle’. The inhabitants of a type of architecture that is
settlement, and the settlement created. For nomadic peoples,
patterns that they establish, are the architecture of their
thus central to an understanding dwellings had to of a form that
of place. Architecture can could be easily disassembled
be understood as a way that and would be relatively light to
people have customised transport. However, as people
settlement over time, so that became more sedentary, their
each place is uniquely formed architecture became more
by its inhabitants. While an permanent and consequently
architect designs spaces on more robust.
a drawing board, those that
dwell are also adapting and These definitions in Arabic do
shaping their environment by not hold the same meanings
making it more comfortable for that the word ‘settlement’ has in
themselves. English. While the denotations
and connotations might share
The word for ‘settlement’ a conceptual link, it takes a
in Arabic is mustawtana deeper knowledge of a culture
(‫)مستوطنة‬. This has two to understand these words
definitions, the first is similar to differently and appreciate
the English, describing a place their subtlety. It makes one
that is inhabited, but in Arabic appreciate the beauty of
it is also used for ‘a colony’. language
In the second meaning, the
people that settle in a land Reference:
are colonisers as they are Oxford University Press (2020)
taking over that land and Settlement. In: Lexico.com,
benefiting from it, whether this Available online at: <https://www.
may be from farming, hunting, lexico.com/definition/settlement>
or building and dwelling. A [Accessed 10 July 2020].
synonym for this second
interpretation of settlement
is the word estekrar (‫ )إستقرار‬,
which has a slightly different
meaning. It is used in Arabic
14
Figure 2: Settlement
SETTLEMENT MUSTAWTANA ESTEKRAR

‫مستوطنة‬ ‫إستقرار‬
a place, 1. a group of
typically one a place that is people, or
which has inhabited, or a person,
previously ‘a colony’ that have
been settled in a
uninhabited, 2. place and are
where people the people established.
establish a that settle in
community a land are
colonisers
as they are
taking over
that land and
benefiting
from it
15
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Society Samelewing Gemeenskap Geselskap Vereniging Society Samelewing Gemeenskap
Geselskap Vereniging Society Samelewing Gemeenskap Geselskap Vereniging Society
Samelewing Gemeenskap Geselskap Vereniging Society Samelewing Gemeenskap Geselskap
Vereniging Society Samelewing Gemeenskap Geselskap Vereniging Society Samelewing
Gemeenskap Geselskap Vereniging Society Samelewing Gemeenskap Geselskap Vereniging
p
p
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g
p
p
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The Concept of Society

g
p
p LEONIE GROBLER
g
g
Architecture and planning have to my community. Gemeen
an essential role in society. means “to have in common”.
Their practice can enhance For example, I grew up in a
quality of life and human community where the majority
comfort. But what is “society” of people were Afrikaans
and what does it mean to speaking and Christian. These
different people living in South people who shared common
Africa? values are therefore part of
the same gemeenskap. This
The Longman Dictionary translation corresponds with
defines the word “society” English definition B.
(Longman, 2001: 1365) in
English as: I always thought the word
geselskap only means “to
A) “People in general, talk to others” (to be in one’s
considered in relation to company). Now I see that
the structure of laws, and according to the dictionary it
the organisation that makes refers to interactions with people
it possible for them to live behaving similarly. (Eksteen,
together”. 2007: 152) This reminds me of
B) “A large group of the word “fellowship” meaning
people who share laws, “a feeling of friendship
organisations, and customs”. resulting from shared interests
or experiences”. (Longman,
Some of the Afrikaans 2001: 511) This word also
translations for this word are: corresponds to definition B, but
samelewing, gemeenskap, I feel this one is much more
geselskap and vereniging valuable and impactful to the
(Bosman, Van der Merwe & individual.
Hiemstra, 1984: 1203).
Vereniging or verenig means
I find the translations ‘to make one’ and therefore
samelewing quite beautiful. ‘to be united’. Hence, I will use
The word can be broken down this idea to combine all these
into two parts – saam meaning meanings and to integrate it
“together” and leef meaning “to with a larger concept of society
live”. This translation therefore as it relates to architecture
means that society is where and planning. Society can
people come together and therefore be broken down in
live alongside one other. This different parts – society as
corresponds with the English a whole which constitutes a
definition. large group of people and the
interactions and customs that
Gemeenskap is also an enable them to live amongst
interesting translation. I one another, several smaller
typically use it when I refer groups with similar values
18
vereniging and beliefs, and to an even
closer degree the people we
associate ourselves with, and
lastly the individual in relation
to a greater society. Urban
planning is concerned with
the planning of cities, allowing
large sections of society to live
together with shared urban
spaces, while architects look at
a more intricate scale at smaller
parts of society, with peoples’
offices, schools and homes. It
is therefore of value to unite,
or verenig, these disciplines to
understand one big integrated
social system.
In conclusion, the Afrikaans

terms for ‘society’ provides
insights into the way people
conceptualise living as a
community, and the idea of
‘belonging’, in different ways.
”
Figure 3: Society
to make one and therefore be united
Samelewing References:
Where people come Bosman, D. B., Van der Merwe,
together and live I. W. and Hiemstra, L. W. (1984).
alongside one another Tweetalige Woordeboek Bilingual
Dictionary. Cape Town: Tafelberg
Gemeenskap Eksteen, L. C. (2007). Beknopte
To have in common Verklarende Woordeboek. Cape
Town:Pharos Woordeboeke
Geselskap Summers, D. (2001). Longman
Interactions with people dictionary of contemporary
behaving similarly English. Harlow (GB), Longman.
19
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English Afrikaans Igbo isiZulu Xhosa Hopi Guugu Yimithirr Spanish Sesotho English
Afrikaans Igbo isiZulu Xhosa Hopi Guugu Yimithirr Spanish Sesotho English Afrikaans Igbo
isiZulu Xhosa Hopi Guugu Yimithirr Spanish Sesotho English Afrikaans Igbo isiZulu Xhosa
Hopi Guugu Yimithirr Spanish Sesotho English Afrikaans Igbo isiZulu Xhosa Hopi Guugu
Yimithirr Spanish Sesotho English Afrikaans Igbo isiZulu Xhosa Hopi Guugu Yimithirr
Spanish Sesotho English Afrikaans Igbo isiZulu Xhosa Hopi Guugu Yimithirr Spanish
Sesotho English Afrikaans Igbo isiZulu Xhosa Hopi Guugu Yimithirr Spanish Sesotho English
Sesotho English Afrikaans Igbo isiZulu Xhosa Hopi Guugu Yimithirr Spanish Sesotho
Sesotho English Afrikaans Igbo isiZulu Xhosa Hopi Guugu Yimithirr Spanish Sesotho
The Power and Influence

Language Has over Culture
and Society
ARABELLA INGHAM
Academics and thinkers have African language or Afrikaans
claimed that our perception fluently, and English. This
of any topic is influenced by one-sided approach where
the words and connotations most non-English speakers
inherent in language. In compromise, while all English-
the article The Whorf-Sapir speaking people do not,
Hypothesis and Probability: creates many barriers within
Evidence from the Domain communication (Alexander, N,
of Color, (2016) the authors 2000). According to a study
put forward the theory that on multilingualism in KwaZulu
“our thoughts are shaped by Natal (Broeder et al 2010),
our native language and that although English is the official
speakers of different languages language, only 40 percent of
therefore think differently” people who use English speak
(Cibelli et al 2016). If the it as their first language. If
language we use influences language is shaping our ability
the way we think, how then to think, then to be fluent in
do we understand a concept only one would be to limit our
we have no words for? Do we understanding of the world.
think with words, and if not, For Charlemagne, the first
how do we think without them? Emperor of Rome, “to have a
More often than we are aware, second language is to have
there are unconscious biases a second soul.” Language
in the vocabulary that we use, expands our horizons and
these shape our thoughts our understanding of different
and our understanding of cultures.
the world. In a multicultural
and multilingual society such The power of language comes
as South Africa, reaching from the culture it develops
a mutual understanding from. If a plant were to evolve
through communication can in a luscious, tropical biome,
be transformative, making it would develop in ways that
language a powerful tool for respond to the environment:
cooperation and the formation shallow roots to compensate
of a community that is inclusive. from the humid air, and
a leafy body to maximise
In South Africa most photosynthesis. Similarly,
Anglophones make no effort to language develops depending
learn another language. This on its environment. In South-
is usually not the fault of the East Asian countries, a
speaker, but rather a result of common greeting is “have you
a strong societal expectation eaten yet?” This originates
that everyone must speak from the Chinese Moa Zedong
some English. Almost all South chairmanship wherein food was
Africans are bilingual or even a scarcity – asking if someone
trilingual, an able to speak an had eaten was really asking if
22
they were in good health and it. In an African country with
thriving (Wang, 2016). This vastly different cultural values,
greeting cannot be carried into the language used to articulate
English speaking countries conceptions of society carries
because in a different context different values and beliefs;
the meaning changes. when political jargon in English
is imposed, it represents a
A keen observer of the cultural different way of understanding.
positioning language can make This is not to impose a value-
is the author Chimamanda judgement on the words
Adichie (2009) who describes themselves, but to recognise
growing up in Nigeria, and that they were not developed
her first language which was by societies with the same
Igbo. All the novels she read principles. In isiZulu, the word
as a child were in English: her for democracy is ‘inkululeko’,
understanding of Christmas however the meaning of
was linked with snow. This this word is actually closer
led her to believe that she to ‘freedom’. ‘Democracy’
had not properly experienced and ‘freedom’ often come
Christmas as she had never hand in hand, but they are
experienced it in a way that not the same. ‘Democracy’
matched its literary description. describes a society in which
Few stories about Nigeria were all individuals may have
available, Adichie formed ideas an opinion on affairs in the
about events based on the public sector, while ‘freedom’
culture of the language in which usually describes having
it they had originated. As a ‘choice’; political freedom
child, ‘Christmas’ did not mean implies being about to vote
a religious celebration, but and criticise the government
instead it meant snow, ginger without fear of consequences.
beer, and a world of things The word autocratic in Xhosa
she could not experience. is ‘ngokuzimela’, however this
Thus the cultural positioning of word more closely resembles
the language can form one’s ‘independent’ in meaning
understanding of standards, These English words do not
culture and values. have a direct translation.
In politics, also dominated Language is not the same as

by English, political jargon culture, however they often run
is used that originated in along parallel lines. Structures
countries with vastly different of language can influence
political systems. This means how speakers conceptualise
that the conversations about the world, the term ‘linguistic
how society should be relativity’ was coined by
organised are restricted by the Benjamin Lee Whorf (Black
vocabulary used to discuss 1959), who studied Hopi, a
23
Native American language. advancements made in each
Whord claimed that Hopi and culture; Western culture
English speakers value certain developed mechanical
concepts differently as a readings for navigation as
result of linguistic differences. orientation is not inherent
English has twelve tenses, to their linguistic structure,
and anything said is always in whereas the Guugu Yimithirr
relation to when it happened. people would use the sun and
Hopi, only has the present the stars.
tense and thus time must be
specified. Where the English Language can affect society
would say “he walked to the through the emphasis it puts
top of the hill”, the Hopi would on certain things. Certain
say “he walks to the top of languages focus on temporality,
the hill”, irrespective of when while others tend to be more
it had occurred. This led descriptive of place. Some
Whorf to the conclusion that language structures greatly
an English cultural focus on change the way different
history and event in time, was societies describe events.
a consequence of the grammar For example, in an English-
in that language. speaking country if someone
broke a glass by mistake, an
Similarly, an Aboriginal onlooker might recount that
language called Guugu someone “had broken the
Yimithirr has a completely glass.” In Spanish, however, if
different set of prepositions this were unintentional, it would
to those found in English. In be considered impolite to
this culture, concerns of the name the person who did it, so
sun and the cosmos are at one would say “the glass broke
the forefront of thinking, with itself” (Fausey and Boroditsky
the way they had orientated 2011). Similarly, if one were to
everything being based on say, “I broke a tooth,” in Spain
the cardinal directions. In it would be understood that
English speaking cultures, you intentionally broke your
spaces and buildings would own tooth and not that this had
be described as being next been accidentally done.
to or across from one other, Language is something that
whereas in Guugu Yimithirr can expand and reduce, it can
they would be described as open the mind and yet it can
‘westwards’, or ‘South’, of also limit thinking. The greater
another object. The knowledge one’s vocabulary the more
of ‘North’ is a constant factor freely one is able to express
in their awareness, which one’s thoughts, however the
changes their experience of exact meaning of words might
space. These differences also still restrict one. Birner (2019)
manifest in the technological describes this using an analogy
24
”
Figure 4: Language
In a multicultural and multilingual

society such as South Africa, reaching
a mutual understanding through
communication can be transformative.
of changing paint colours, blue, ‘goluboy’ and dark blue,

where if you add blue to red it ‘siniy’. In English, ‘pink’ and
gradually transforms the shade ‘red’ are two different colours
through varieties of differing but if pink were named ‘light
purple hues along a spectrum. red’, they might be thought of
However, language, brings as shades of the same colour.
division into the description Two words that have vastly
of colour, breaking it into different meanings and are
categories of ‘red’ and ‘purple’ often confused, are the words
that cannot capture the full ‘astronomy’ and ‘astrology.’
process of transformation of the This misunderstanding comes
colours. In New Guinea, there from the words sounding so
are two separate words for light similar, and each practice
25
can often be impacted by word for television has its roots
the bias of the other. If the in Greek, with the word tele,
name of each study were meaning far off or far away;
changed, this problem might and the Latin word for sight is
not occur – ‘astronomy’ and visio, which is the root of the
‘horoscoprosy’, for example. word vision. This process is an
And yet Shakespeare (1998) evolution of language, which
wrote the following lines for keeps it alive in the present
Juliet: “What’s in a name? rather than existing as a pure
A rose by any other name and historical form which is
would smell as sweet.” This beyond influence. The fact that
suggests that the words we the Oxford Dictionary, along
use do not have to define with many others, publishes
our attitudes if we are able to new editions with dozens
think beyond the associations of new entries is evidence
we make with them. Words that languages are still being
are more than just a tool created through their common
for us to express ourselves. usage.
Modernity has increased
cross-cultural interaction and Language purists view
online translators are being borrowed Afrikaans, Xhosa,
used increasingly to navigate or other words in English, as
the globalising world. But as slang. But the borrowing of
much as these translators are words can also be seen as a
available to us, they cannot healthy way to bridge meaning
provide the kind of insight into and form understanding
meaning that immersion in a between languages. Every
culture and its language can word has an inherent bias and
bring. this bias changes depending on
the user and the listener. The
The nature of all languages is understanding of a word can be
that they change continuously. determined by the user’s prior
While society is open to moral conditioning, religious
technological, medical, and beliefs, culture and upbringing.
educational development, it It is almost impossible to
is not as open to language control what predisposition
developing in the same way. someone may have, but we
So often the ‘self-proclaimed can control the words we
protectors’ of language see use. An overuse of generic,
borrowed words from other unspecific words plagues
languages as improper usage. contemporary communication
However language has always and can lead to ambiguity. The
been hybrid and dynamic, meaning of a word in English
borrowing from other sources may have a direct translation in
as they develop: English has its Sesotho, but their connotations
roots in Latin and French; the might easily vary. This slight
26
variation is often subtle but and Maartens, J. (2002),
can culminate in an overall Multilingualism in South Africa
difference in understanding. with a focus on KwaZulu-Natal
Having knowledge of other and Metropolitan Durban.
languages gives one an PRAESA Occasional Papers, no.
insight into other cultures, 7, University of Cape Town, Cape
creating a more sympathetic Town. Available online at: <http://
understanding of different www.praesa.org.za/wp-content/
peoples’ backgrounds. In uploads/2017/01/Paper7.pdf>
South Africa, if English were to Charlemagne Quotes (n.d.).
better accommodate and mix BrainyQuote.com. Retrieved
with other languages, a strong October 4, 2019, from
communicative society could BrainyQuote.com, https://
form within this nation. www.brainyquote.com/quotes/
charlemagne_182029
References: Fausey, C. and Boroditsky,
Adichie, C (2009, December L. (2011). Who dunnit? Cross-
21). The Danger of a Single Story linguistic differences in eye-
[Video file] viewed 26 September witness memory. Psychonomic
2019, Retrieved from http://www. Bulletin & Review, 18(1), 150-157.
ted.com/talks/sheryl_sandberg_ doi:10.3758/s13423-010-0021-5
why_we_have_too_few_women_ Fausey, C., Long, B., Inamori,
leaders.html A. and Boroditsky, L. (2010).
Alexander, N. (2000). English Constructing agency: the role of
unassailable but unattainable. language. Frontiers in Psychology,
The Dilemma of Language Policy 1(162):162. doi: 10.3389/
in South African Education. fpsyg.2010.00162
PRAESA Occasional Papers, Shakespeare, W., and Durband,
no. 3, University of Cape Town, A. (1985). Romeo and Juliet.
Cape Town. Available online at: Hauppage, NY, Barron’s.
<https://marxists.catbull.com/ Wang, J. (2016, September 1).
archive/alexander/1999-english- Why do Chinese people always
unassailable.pdf> ask “Have you eaten?” [Web log
Birnger, B. (n.d.). Does the message] Retrieved from http://
language I speak influence the blog.tutorming.com/mandarin-
way I think? Linguistic Society chinese-learning-tips/why-do-
of America, Available online at: chinese-people-ask-have-you-
https://www.linguisticsociety.org/ eaten
content/does-language-i-speak-
influence-way-i-think
Black, M. (1959). Linguistic
Relativity: The Views of Benjamin
Lee Whorf. The Philosophical
Review, 68(2), 228-238. doi:
10.2307/2182168
Broeder, P., Extra, G.
27
‫د‬
‫د‬
‫ة‬
‫د‬
‫د‬
‫ة‬
‫د‬
‫د‬
‫ة‬
‫د‬
‫د‬
‫ة‬
‫د‬
‫د‬
‫ة‬
‫د‬
‫د‬
‫ة‬
‫د‬
‫د‬
‫ة‬
‫د‬
‫د‬
‫ة‬
‫د‬
‫د‬
‫ة‬
‫د‬
‫د‬
‫ة‬
‫د‬
‫د‬
‫ة‬
‫د‬
‫د‬
‫ة‬
‫د‬
‫د‬
‫مسجد االجتهاد التقليد منارة مسجد االجتهاد التقليد منارة مسجد االجتهاد التقليد منارة مسجد االجتهاد‬
‫التقليد منارة مسجد االجتهاد التقليد منارة مسجد االجتهاد التقليد منارة مسجد االجتهاد التقليد منارة مسجد‬
‫االجتهاد التقليد منارة مسجد االجتهاد التقليد منارة مسجد االجتهاد التقليد منارة مسجد االجتهاد التقليد منارة‬
‫‪Mosque Architecture as a Form‬‬

‫‪of a Visual Language‬‬
‫‪Understanding the Architectural and Societal Contribution of‬‬
‫‪the First Mosque of the Dutch Cape Colony‬‬
‫‪INEZ ADAMS‬‬
The nature of settlement other (Hirsch 2016; Toffa
formation and development 2004). It will examine factors
is reflective of the community that influenced and sustained
and society who live within it. Islam in the Cape region and
Broadly speaking, it can be identify the visual planning and
said that the colonial project architectural vocabularies of
was successful in its imposition mosques by focusing on the
of Eurocentric standards of following words of Arabic origin
living and architectural style and Islamic foundation: Taqlid
(Ben-Hamouche 2010). (‫)التقليد‬, Ijtihad (‫ )االجتهاد‬and
However, the first mosque that minaret (‫)منارة‬. I will review the
was built during the 1790s in parallels between Afrikaans,
the Dutch Cape demonstrates as a hybrid language, and the
how architecture can be used Auwul Mosque, as a hybrid
strategically to subvert the building, in establishing the
powers of the dominant group fundamental function and
in order to allow for religion meaning of the mosque to a
to be practiced collectively by Muslim.
those who do not have total
control of the environs within Taqlid (‫ )التقليد‬is an Islamic
which they resided (Davids & term defining conformity of
da Costa 1994; Hutchinson one person to the teachings of
2006; Toffa 2004). The façade another. The direct translation
of the Auwul Mosque flattered of the word is ‘to follow’ and
the Dutch architectural style of thus it is used to refer to the
the time and expressed little traditional. Ijtihad (‫ )االجتهاد‬can
about the religious activity that be defined as a way of legal
occurred within its walls (Toffa reasoning through which
2004). This inconspicuous Islamic jurists justifies law
building is reflective of the on the basis of Qur’an or
intentions and the resilience traditional views and beliefs. A
of the Muslim community that minaret (‫ )منارة‬is a tall slender
valued spirituality and imaan tower-like structure that is
(faith) over worldly possessions typically found as a part of, or
(Toffa, 2004). next to, a mosque from which
the call to prayer is historically
This essay will explore how, like called. It is also a widely
the formation of the Afrikaans accepted symbol of Islam to
language by mixing Dutch and the Muslim community.
Malaya languages (Hutchinson It is suggested that Islam arrived
2006), the Auwul Mosque to the Cape through utilisation
was built in a visually hybrid of the Cape as a “penal colony
planning and architectural and place of exile for political
language that allowed the prisoners” by the Dutch
two groups, the rulers and (Davids and da Costa 1994).
the ruled, to coexist with each The significance of the Islamic
30
Figure 5: Minaret
A tall, slender
minaret tower like
‫منارة‬ structure that is

typically found
as part of, or next
to a mosque,
from which the
call to prayer
”
is historically
called.
31
identity to the slave community for the community to worship
encouraged the establishment in peace and without fear of
of the mosque, which in Arabic being prosecuted by the Dutch
translates to the masjid (‫)مسجد‬ Christians who did not tolerate
(Arkoun 2002; Hirsch 2016). A other religions (Toffa 2004).
mosque is easily identifiable The simplistic nature of the
through structural features architecture is indicative of the
such as the minaret (‫)منارة‬, nature of prayer to the Cape
the thin tower-like structure Muslim community, part of a
containing a small window religion to be practised with
or balcony from which a man ease and simplicity (Hirsch
called the muezzin reads out 2016).
the Azaan, the call to prayer
fellow Muslims (Arkoun, 2002). The building of the mosque
It is a structure that plays an and later the madras (Islamic
important role to the functioning school) formed the “vehicle
of the mosque as communal and ecological base for the
place of worship to the Muslim transmission of cultural-
community. Apart from clearly religious ideas” (Davids and
identifying the building as a da Costa 1994). The institution
mosque, the minaret provides embodied the slave community,
an appropriate platform from unified in their religious belief
which the muezzin can read the and dignified through the
Azaan from an elevated point growth and strength of the
so as to be heard from varying collective self (Davids and da
distances (Arkoun, 2002, p. 8). Costa 1994).
Thus, its English translation The Islamic education
as ‘beacon’ is appropriate as system, through the madras
the minaret (‫ )منارة‬plays a role was a turning point in the
in visually communicating the Muslim community and saw
presence and location of a a significant increase in the
mosque, making it of spatial number of converts (Davids
and urban planning interest. and da Costa 1994). Firstly, it
provided an alternate model
The Auwul Mosque was the of education that appealed to
first mosque built in the Cape a large number of those who
Colony and dates back to about were sceptical of the Dutch
1798 (Hutchinson 2006). Its Christian state (Ibid). Secondly,
façade disguised the religious lessons were “opened to all
building from an ordinary house irrespective of race”, and thus
by mimicking the Cape Dutch brought in those children who
architecture and underplaying were excluded from other
the minaret (‫ )منارة‬element by forms of education (Ibid). Lastly
setting it back into the roof but most importantly, lessons
as a balcony (Toffa, 2004). were offered in Afrikaans by
This hybrid building allowed the imams, accommodating
32
the “largest linguistic pool” worship and divine nature
during the 18th century (Ibid). that juxtaposed the “secular
Therefore, Islam became surroundings” (Taib and Rasdi
a religion taught without 2012). It was believed that by
discrimination and in a language virtue of its sacred status, the
that was easy to comprehend mosque “enhanced” the nature
by most. The madras is still a of the worshiper’s prayers,
big part of Islamic upbringing, deeds and actions whilst in that
most Muslim children are space (Taib and Rasdi 2012).
sent to madrassah to gain an The “sacred character” of the
”
understanding and connection mosque by this traditional
The significance of the

Islamic identity to the slave
community encouraged the
establishments of mosques
with their religion from an early conception is integral to the
age. function and meaning of the
building (Arkoun 2002; Taib
In “Spirituality and Architecture” and Rasdi, 2012). Hence,
(2002), Mohammed Arkoun features and forms intrinsic
argues that mosques can be to a mosque, such as the
awarded architectural merit minaret, mihrab and dome are
on the basis of two opposing usually replicated according to
ideological views: taqlid “architectural imagery” made
(‫ )التقليد‬and ijtihad ( ‫)االجتهاد‬. subconsciously familiar to the
Taqlid (‫ )التقليد‬is Arabic for individual through deliberate
‘tradition’, it describes “the repetition and replication of
strict reproduction of orthodox these features over time (Taib
teachings in one of the and Rasdi 2012).
recognized theological-juridical
schools”. Ijtihad (‫ )االجتهاد‬is a concept that
During the Medieval era, the refers to the reasoning used
Muslim world was a society to achieve a juridical decision
that was expressed through or opinion “in the absence of
the mosque (Taib and Rasdi direct and clear fundamental
2012). A mosque was a text” by Islamic jurists (Ben-
building that enclosed a sacred Hamouche (2010). When
space, creating a place of applied to Islamic civilization,
33
the term is often used in relation and representation. The
to art and architecture. Arkoun architectural style, design
(2002) defines ijtihad ( ‫)االجتهاد‬ and form of a mosque
as an “intellectual endeavour communicates to the observer
to seek new, original solutions the context under which the
for new situations”. building was constructed
(Farrag 2017). It can indicate
Tradition and ingenuity or the era of its formation through
innovation are often in conflict its design style, degree of
with one another and this decoration and grandeur, as
conflict is not unique to the does the discreet and simplistic
fields of architecture and façade of the Auwul mosque,
urban design. Therefore, in built in a society of religious
order to appreciate the unique intolerance and supressed free
architecture of the Auwul will.
Mosque and its significance Mosque architecture is different
to the Cape slave community, and unique to the time and place
one must exercise both ijtihad ( of its establishment however,
‫ )االجتهاد‬and taqlid (‫ )التقليد‬based all mosques are devoted to
thinking. the purpose of worshipping
one God (Allah). The visual
Auwul Mosque built in the language of the Auwul Mosque
Cape Colony does not follow is nevertheless different due to
the pattern of Medieval Islamic its unique determinants such
architecture. Subsequently as the influence of the Dutch
one could claim it does not societal values and norms
reproduce the scared character and cultural diffusion amongst
or intrinsic function of the the slaves. The minaret of the
mosque correlating to taqlid mosque has mutated to look
(‫ )التقليد‬ideology. However, like an ordinary balcony and
a more nuanced reading the façade compliments other
would not confine the ‘sacred Dutch buildings. The function
character’ of a mosque to a of the mosque as a communal
single architectural style, form place of prayer is still true
and design. Instead, the Auwul however, the meaning of the
Mosque demonstrates ijtihad mosque is more complex.
(‫)االجتهاد‬. Flattery of the Dutch
architecture was strategic Through merging Dutch
and an ingenious design that and Malayu languages, the
facilitating the growing need of hybrid language Afrikaans
the Muslim community, whilst developed in order to
not openly threating the Dutch facilitate communications
State. between slaves and masters.
Similarly, the façade of Auwul
Architecture is a form of Mosque aimed to create an
visual language, symbolism architecturally harmonious,
34
unobtrusive building that would Tomer, S. (2006). Examining a
meet the needs of the growing Boundary: Spatial Manifestations
Muslim slave community of Social Practice along the
whilst refraining from upsetting Buitengracht, Cape Town, 1652
the devout Christian Dutch - 2005. Cape Town: University of
masters. Cape Town.
References:
Arkoun, M. (2002). Spirituality
and Architecture. In A.
Petruccioli and K. K. Pirani,
(Eds.), Understanding Islamic
Architecture (pp. 3-8) New York:
RoutledgeCurzon.
Ben-Hamouche, M. (2010).
Islamization of Contemporary
Architecture: Shifting the
Paradigm of Islamic Architecture.
Journal of Islamic Architecture,
1(2), 70-86.
Davids, A. and da Costa, Y.
(1994). Pages from Cape Muslim
History. Cape Town: Shuter &
Shooter (Pty) Ltd.
Farrag, E. (2017). Architecture
of mosques and Islamic centres in
Non-Muslim Context. Alexandria
Engineering Journal, 56, 613-620.
Hirsch, P. (2016). Islamic
architecture in the Cape South
Africa, 1794-2013. Thesis (PhD),
SOAS University of London.
Hutchinson, M. (Ed.). (2006).
Bo-Kaap: Colourful Heart of Cape
Town. Cape Town: David Philip
Publishers.
Taib, M. Z. and Rasdi, M. T.
(2012). Islamic Architecture
Evolution: Perception and
Behaviour. Procedia - Social and
Behavioral Sciences, 49, 293-
303.
Toffa, T. (2004). Cape Town, Bo-
Kaap: the architecture of identity.
Cape Town: The Vernacular
Architecture Society of SA.
35
36

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English Epkeye Hausa Yoruba isiZulu Afrikaans English Epkeye Hausa Yoruba isiZulu

This collection is the product of student work and lecturer

2019 Course Convenors:

Booklet Compiled in July 2020:

Language and Meaning...............................................................................8

The Meaning of Settlement........................................................................13

The Concept of Society..............................................................................17

Mosque Architecture as a Form of a Visual Language..............................29

Editors & Scientific

Adhiym samalí a samalí

‫‪The Meaning of Settlement‬‬

SETTLEMENT MUSTAWTANA ESTEKRAR

The Concept of Society

In conclusion, the Afrikaans

to make one and therefore be united

The Power and Influence

In politics, also dominated Language is not the same as

In a multicultural and multilingual

of changing paint colours, blue, ‘goluboy’ and dark blue,

‫‪Mosque Architecture as a Form‬‬

‫منارة‬ structure that is

The significance of the

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