Afrikaans was teen die einde van die 1700’s waarskynlik reeds stewig as die spreektaal van duisende mense van alle bevolkingsgroepe aan die Kaap gevestig. Nederlands was aan die Kaap nie veel meer as ‘n geskrewe taal nie, maar was tog die taal by alle deftige openbare<\/p>\n\n\n\n
geleenthede en in die kerk. Toe die Kaap in 1795 ‘n Britse kolonie geword het, was Afrikaans dus die spreektaal en Nederlands die skryf- taal.\n<\/p>\n\n\n\n
Selfs in die vroe\u00eb 1800’s was geskrewe Afrikaans nog skaars en tekste in Afrikaans was tot briewe en artikels in koerante beperk.\n<\/p>\n\n\n\n
Van die middel van die 1800’s sou hierdie situasie egter verander.\n<\/p>\n\n\n\n
Die Kaapse Moslemgemeenskap het ‘n baie belangrike rol vervul om die vroe\u00eb Afrikaans op te teken. Die eerste gepubliseerde Afrikaanse teks in boekvorm was die godsdienstige boek Gablomatiem van 1856. Dit was in Kaaps-Hollands in Arabiese skrif geskryf \u2013 nie in Romeinse skrif nie.<\/p>\n\n\n\n
Ses jaar later (in 1862) het L.H.\u2009Meurant se Zamenspraak tusschen Klaas Waarzegger en Jan Twyfelaar verskyn. Dit het gehandel oor die afskeiding van die Oos-Kaap van die Wes-Kaap, waarop Meurant se bekendheid vandag berus. Meurant was die seun van ‘n Switserse immigrant van Basel en sy Zamenspraak is lank verkeerdelik as die eerste Afrikaanse boek beskou.\n<\/p>\n\n\n\n
Die belangrikste Arabies-Afrikaanse boek uit die 19de eeu was die Turkse sjeik Abu Bakr Effendi se Bayaan-ud-diin: Verduideliking van die godsdiens wat in 1869 in Turkye gedruk en in 1871 verskyn het. Die eerste sin in die boek lui: “Iek bagent diesie ‘kitab’ met Allah (ta’ala) sain naam” = Ek begin hierdie boek met Allah (hy is verhewe) se naam.”\n<\/p>\n\n\n\n
Die Moslem Theological School, opgerig in 1862 in Kaapstad, was die eerste skool in Suid-Afrika wat \n<\/p>\n\n\n\n
Afrikaans as voertaal gebruik het. Die verbod op Afrikaansonderrig van 1822 deur die Britse bewindhebbers is deur Moslemskole ge\u00efgnoreer.<\/p>\n\n\n\n
By die Morawiese sending in Genadendal het die kerkblad De Bode reeds van 1859 in die Afrikaans van die tyd met nuus uit die gemeente verskyn. Ook die Afrikaanse skole van die Morawiese sending in Genadendal het nie gehoor gegee aan die verbod op onderrig deur die medium van Afrikaans van die Britse bewind in die 1800’s nie.<\/p>\n\n\n\n
Arnoldus Pannevis: ‘n Paarlse taalaktivis<\/p>\n\n\n\n
‘n Ander invloedryke immigrant, benewens Meurant, was die Nederlander Arnoldus Pannevis, wat in 1866 na Suid-Afrika verhuis en hom in die Paarl gevestig het. Nadat hy mense ‘n taal hoor praat het wat nie meer as Nederlands beskou kon word nie, het hy hom op openbare verho\u00eb begin beywer vir die vertaling van Die Bybel in Afrikaans en die erkenning van Afrikaans as volwaardige taal.<\/p>\n\n\n\n
Hierin het hy sy posisie as onderwyser aan die Paarlse Gimnasium en later aan die Gedenkschool der Hugenote gebruik. \n<\/p>\n\n\n\n
Pannevis het ook voorgestel dat die enigste taal wat in een van die Nederlandse kolonies ontstaan het, Afrikaans genoem word. Afrikaans, die taal van Afrika, ‘n Afrikataal. \n<\/p>\n\n\n\n
Afrikaans is ook die enigste van die vier Wes-Germaanse tale, nl. Nederlands, Afrikaans, Duits en Engels, wat ‘n Afro-Germaanse taal is. Dit het Germaanse (m.a.w. Nederlandse) wortels, maar het in Afrika ontwikkel en word in Afrika gepraat.\n<\/p>\n\n\n\n
\u2022 Dr. Botha is ‘n onderwys-, woordeboek- en radioman van die Paarl.<\/p>\n","protected":false},"excerpt":{"rendered":"
Afrikaans was teen die einde van die 1700’s waarskynlik reeds stewig as die spreektaal van duisende mense van alle bevolkingsgroepe aan die Kaap gevestig. Nederlands was aan die Kaap nie 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