Podcasts about riebeeck

The Journey (A Changing Southampton). Despite the fact that the history of people from the Indian Sub-continent is part of British because India was a vital part of the British Empire. The economic wealth it provided being as important as the Industrial Revolution. Despite its importance generally far too little is known about the experience of the people who are now Southampton citizens but who came from India, Pakistan or Bangladesh.   Slavery in what we now know as South Africa began soon after Jan van Riebeeck set up a Dutch settlement at the Cape of Good Hope in 1652 to supply provisions to Dutch ships plying trade routes to and from India and the East Indies, people from India were taken to the Cape and sold into slavery to do domestic work for the settlers, as well the dirty and hard work on the farms.

This is a unique route to travel. It is special because so many elements of our history can be explored while driving this highway. It stretches from Maputo - actually Komatipoort which is the South African border - right through to the border with Botswana.You can visit San rock art, there is is an interesting link with Jan van Riebeeck, there are Voortrekker sites, you can visit sites relating to both the 1st and 2nd Anglo-Boer Wars, there's WW1 and WW2, there's then 1914 Rebellion, there's Struggle sites - they variety is amazing. And there is fascinating piece of history as well - most people know of the Voortrekker Covenant before the Battle of Blood River in 1838 - but did you know there were two more Covenants made?The Road Trip SA app is available for downloadDo you want to explore South Africa? Touch Africa Safaris

This is a unique route to travel. It is special because so many elements of our history can be explored while driving this highway. It stretches from Maputo - actually Komatipoort which is the South African border - right through to the border with Botswana.You can visit San rock art, there is is an interesting link with Jan van Riebeeck, there are Voortrekker sites, you can visit sites relating to both the 1st and 2nd Anglo-Boer Wars, there's WW1 and WW2, there's then 1914 Rebellion, there's Struggle sites - they variety is amazing. And there is fascinating piece of history as well - most people know of the Voortrekker Covenant before the Battle of Blood River in 1838 - but did you know there were two more Covenants made?The Road Trip SA app is available for downloadDo you want to explore South Africa? Touch Africa Safaris

Drei Monate ist seine Crew auf See gewesen, bevor Jan van Riebeeck im April 1652 mit drei Schiffen an der südafrikanischen Küste an Land geht. Die ersten hundert Weißen betreten das Land, das später zu einer niederländischen Kolonie werden sollte, deren Spuren bis heute Südafrika prägen. **********Ihr hört in dieser "Eine Stunde History":00:04:57 - Beitrag: "Erste Siedler am Kap der Guten Hoffnung"00:09:48 - Interview mit Journalist und Südafrika-Experte Bartholomäus Grill00:16:17 - Interview mit dem Historiker Christoph Marx00:25:11 - Interview mit der ARD-Korrespondentin Jana Genth**********Mehr zum Thema bei Deutschlandfunk Nova:Kolonialismus: Die Eroberung MexikosRassismus und Kolonialismus: Umstrittene DenkmälerKolonialismus in Haiti: Ein Inselstaat kämpft um seine Unabhängigkeit**********Den Artikel zum Stück findet ihr hier.**********Oder folgt uns auf Instagram.

Subscribe Apple | Google | Spotify | Stitcher | iHeart   Support The Daily Gardener Buy Me A Coffee    Connect for FREE! The Friday Newsletter |  Daily Gardener Community   Historical Events 1619 Birth of Jan van Riebeeck, Dutch navigator and colonial administrator of the Dutch East India Company. In 1660, Jan planted a hedge, now known as Van Riebeeck's Hedge, to mark the border of the Dutch East India Company settlement in Cape Town, South Africa. The hedge was made up of native wild almond trees (Brabejum stellatifolium). Today, parts of the hedge still live in the Kirstenbosch National Botanical Garden and Bishopscourt. The Van Riebeeck Hedge is not considered a National Monument in South Africa.   1752 Birth of Humphry Repton (no ‘e' in Humphry!), English landscape designer. Humphry was trained and molded by the great Capability Brown. Yet as he matured, Humphry began to forge his own path in his approach to design and led a transformation of English gardens that was all his own. He designed over 400 gardens, and his picturesque landscapes are known for their gently rolling vistas, attractive clumps of trees, terraces, and homes nestled in amongst shrubs and foliage. Humphry wanted landscapes to bring out “the natural beauty” and minimize “the natural defects.”  Like many successful modern landscape designers, Humphry put a great deal of energy into planning his designs. He painstakingly created these gorgeous red leather portfolios for his clients.  His red books, as he called them, showcased his design ideas. Humphry's clients could see his pastoral watercolors depicting the current state of their property. Then they would lift a flap of paper and see what their property would look like after Humphry improved it. It was a kind of popup book for their property. Today Humphry's red books are regarded as impressive works of art - and many have been preserved in public and private collections.  Humphry Repton coined the term landscape gardener.  He had the term carved into his pinebark business cards. In 1818, Humphry died, and per his request, he was buried in a rose garden. Humphry used these words for his epitaph: Unmixed with others shall my dust remain; But moldering, blended, melting into earth, Mine shall give form and color to the rose. And while its vivid blossoms cheer mankind, Its perfumed odor shall ascend to Heaven.   1816 Birth of Charlotte Brontë, English novelist, and poet. Charlotte was the oldest of the three Brontë sisters (Charlotte, Emily, and Anne Brontë) who survived into adulthood. Their novels became classics of English literature. The sisters published their first collaborative work called Poems under the pseudonym of Currer, Ellis, and Acton Bell.  They wanted to hide their gender to help sales, so the sisters kept the first letter of their first names: Charlotte was Currer, Emily was Ellis, and Anne was Acton. Still, only two copies of Poems were sold. Emma Emmerson wrote a piece called The Brontë Garden. In it, she revealed: The Brontës were not ardent gardeners, although… Emily and Anne treasured their currant bushes as ‘their own bit of fruit garden'. While they may not have been avid gardeners, they knew enough about growing flowers for Charlotte to write: Emily wishes to know if the Sicilian Pea (Pisum sativum)and the Crimson cornflower are hardy flowers, or if they are delicate and should be sown in warm and sheltered situations. In her writing, Charlotte could be a little glum about flowers. In Villette (1853), Charlotte wrote, I like to see flowers growing, but when they are gathered, they cease to please. I look on them as things rootless and perishable; their likeness to life makes me sad. I never offer flowers to those I love; I never wish to receive them from hands dear to me. In The Professor (1857), Charlotte wrote, In sunshine, in prosperity, the flowers are very well; but how many wet days are there in life—November seasons of disaster, when a man's hearth and home would be cold indeed, without the clear, cheering gleam of intellect.   1838 Birth of John Muir, Scottish-American naturalist, conservationist, and author. John Muir was known by many names: "John of the Mountains,” “Father of Yosemite,” and "Father of the National Parks.” John's work to preserve Yosemite resulted in a famous picture of himself posing with President Teddy Roosevelt on Overhanging Rock at the top of Glacier Point in Yosemite in 1903. There's a fun little story about John and Charles Sprague Sargent, the director of the Arnold Arboretum at Harvard, that was featured in a 1915 article. The two men had gone on a fall trip to hike the mountains in North Carolina. John found the scenery so inspiring that when they got to the top of Grandfather Mountain, he began to sing and dance and jump around, while Charles just stood there.  This must have been a common trait among the botanists and academics John knew because he once wrote, In drying plants, botanists often dry themselves. Dry words and dry facts will not fire hearts. John is remembered with these words. The mountains are calling, and I must go. Everybody needs beauty as well as bread, places to play in and pray in, where nature may heal and give strength to body and soul. Between every two pines is a doorway to a new world.   Grow That Garden Library™ Book Recommendation Royal Gardens of the World by Mark Lane  This book came out in 2020, and the subtitle is 21 Celebrated Gardens from the Alhambra to Highgrove and Beyond, and the illustrated cover is spectacular. This book is a celebration of Royal Gardens, and Mark does a brilliant job of sharing the history, the plantings, and the evolution of each garden. And in addition to all of that, he highlights some of the key plant or signature plants of these spaces and then shares all the behind-the-scenes details about how these gardens were designed and laid out. Now the gardens that are profiled are located primarily in Europe and Asia. But as Mark points out in his introduction, Many more Royal Gardens are waiting to be visited and researched, and each tells its own story.   Mark says, I am simply the interpreter and the messenger. Sometimes the story focuses on restoration, others follow the lives of the main protagonists and other still simply chart the course of history. It's also worth noting that history is not isolated. These gardens are a response to events occurring throughout Europe, Russia, the Far East, and elsewhere And Marriages between members of Royal households in turn introduced different ideas and creative passions which were reflected in their gardens.   Now, as you can imagine, entire books have been written about each of these gardens individually, but Mark's intention here is to celebrate the art of gardening through some of the finest garden jewels that have ever been created. This book is 240 pages of a five-star book on Amazon about Royal Gardens, their history, their fantastic designs, and their signature plants. You can get a copy of Royal Gardens of the World by Mark Lane and support the show using the Amazon link in today's show notes for around $25.   Botanic Spark Today, April 21, is the National Day of Sa'di ("SAH-dee"), the Master of Persian prose and poetry who was born in 1210. Sa'di lived in Shiraz ("SHE-raz"). In his lifetime, and through the 19th century, Shiraz was a center for growing grapes and great wines. (Shiraz wine is from Shiraz.)  Shiraz was also a center for learning, literature, gardens, and poetry. The poet, Hafez, was also from Shiraz. Now, although he was born and raised in Shiraz, Sa'di spent much of his life traveling. And over three decades, he met and interacted with people from different places, with different customs, traditions, and languages. And his constant traveling led Sa'di to a place of acceptance and love for all humanity. Sa'di once wrote these poignant words of understanding: Sa'di once wrote these poignant words of understanding,  I bemoaned the fact I had no shoes Until I saw the man who had no feet.   And there was a common Persian saying that goes, Each word of Sa'di has 72 meanings.   Today, Persian scholars believe that Sa'di is Shakespeare-like in terms of his understanding of the human condition, and in various literary ways, he shared his insights. Now you might be surprised to learn that Ralph Waldo Emerson was a Sa'di fan. Emerson felt that study's work was biblical in terms of the wisdom that he was trying to impart. In fact, Emerson wrote about Sa'di, and one of his verses went like this. The forest waves, the morning breaks, The pastures sleep, ripple the lakes, Leaves twinkle, flowers like persons be, And life pulsates in rock or tree. Saadi! so far thy words shall reach; Suns rise and set in Saadi's speech.   In terms of a legacy, Sa'di's best-known works are Bustan ("Boo-ston") (The Orchard) and Gulistan ("Goo-luh-ston") (The Rose Garden). Now there's a very old copy of the Gulistan that features a beautiful painting of Sa'di in a rose garden, and I shared it inthe Facebook Group for the show.  Now I wanted to end the show today with a little something from The Rose Garden or The Gulistan because, in that book, Sa'di is led to a garden by a friend on this day, April 21st, back in 1258. And that's why today is National Sa'di Day. It's the day he was brought to a garden. And so there is a verse that is a favorite among gardeners from The Gulistan or The Rose Garden, and it goes like this. If... thou art bereft, And ...Two loaves alone to thee are left, Sell one, and with the dole Buy hyacinths to feed thy soul.   Thanks for listening to The Daily Gardener And remember: For a happy, healthy life, garden every day.

Adam and Ron fill us in on the first 120km of their cycle from Cape Town. They also chat to Pieter du Toit, owner of Kloovenburg Wine & Olive Estate, from his home in Riebeeck Kasteel. Mr du Toit talks about how he came about farming from a young age and the origin of their family brand, Eight Feet. He touches on the 2019 Rugby World Cup in Tokyo; how South African's can learn from the Japanese nation and life growing up with 4 rugby-loving sons, one of them being 2019 World Rugby Player of the Year, Pieter-Steph du Doit. Location : Kloovenburg Wine and Olive Farm, Riebeeck Kasteel Web page: www.racetorugbyworldcup.com Video : Dean Dustan https://instagram.com/deandustan?utm_medium=copy_link Mix : Bart Larter https://audiobits.co.za/

18 Tháng 1 Là Ngày Gì? Hôm Nay Là Ngày Sinh Của Châu Kiệt Luân (Jay Chou) SỰ KIỆN 2005 – Máy bay thương mại lớn nhất thế giới Airbus A380 được công bố trong một buổi lễ tại Toulouse, Pháp. 1919 – Hãng ô tô Bentley của Anh Quốc được thành lập. 1778 – Thuyền trưởng James Cook trở thành người châu Âu đầu tiên khám phá ra Hawaii, ông đặt tên nơi này là ""Quần đảo Sandwich"". 1535 – Nhà chinh phục người Tây Ban Nha Francisco Pizarro thành lập thành phố Ciudad de los Reyes để làm thủ phủ của mình, nay là thủ đô Lima của Peru. 1910 – Vua Duy Tân cho phép khắc in bộ sách dư địa chí Đại Nam nhất thống chí Sinh 1933 – Ray Dolby, kỹ sư và doanh nhân người Mỹ, thành lập Dolby Laboratories (d. 2013) 1979 – Châu Kiệt Luân, ca sĩ, diễn viên nhà sản xuất âm nhạc người Đài Loan 1868 – Hoắc Nguyên Giáp, là một danh gia võ thuật Trung Quốc. Ông là người đã sáng lập ra Tinh Võ Thể dục Hội, một tổ chức võ thuật nhằm hệ thống hóa và phổ biến rộng rãi võ thuật truyền thống Trung Quốc. 1955 – Kevin Costner, là một diễn viên điện ảnh, nhà sản xuất phim, đạo diễn Hoa Kỳ và đã giành Giải Oscar. Ông từng được đề cử 3 giải BAFTA, hai giải Oscar và một Giải Quả Cầu Vàng. Mất 1982 – Kha Vạng Cân, nguyên là Đô trưởng Sài Gòn-Chợ Lớn của Chính phủ Trần Trọng Kim và Bộ trưởng Công nghiệp nhẹ Việt Nam Dân chủ Cộng hòa. Ông là một nhân sĩ trí thức nổi tiếng của Nam Bộ, hoạt động cách mạng từ trước năm 1945, tham gia kháng chiến chống Pháp. 1677 - Jan van Riebeeck , chính trị gia người Hà Lan, thành lập Cape Town (sinh năm 1619) 1996 – Vũ Đình Liên, là một trong những nhà thơ lớp đầu tiên của phong trào Thơ mới, nhà giáo nhân dân Việt Nam. Thơ ông thường mang nặng lòng thương người và niềm hoài cổ. Bài thơ Ông Đồ của ông được xem là một trong mười bài thơ tiêu biểu cho phong trào Thơ Mới. Chương trình "Hôm nay ngày gì" hiện đã có mặt trên Youtube, Facebook và Spotify: Facebook: https://www.facebook.com/aweektv - Youtube: https://www.youtube.com/c/AWeekTV - Spotify: https://open.spotify.com/show/6rC4CgZNV6tJpX2RIcbK0J - Apple Podcast: https://podcasts.apple.com/.../h%C3%B4m-nay.../id1586073418 #aweektv #18thang1 #RayDolby #KevinCostner #Bentley Các video đều thuộc quyền sở hữu của Adwell jsc (adwell.vn), mọi hành động sử dụng lại nội dung của chúng tôi đều không được phép. --- Send in a voice message: https://anchor.fm/aweek-tv/message

In 2015 zei, Jacob Zuma, de toenmalig president van Zuid-Afrika: “U moet niet vergeten dat een man met de naam Jan van Riebeeck hier op 6 april 1652 arriveerde; en dat dit het begin was van alle problemen in het land'. Moeten wij Zuma, die zelf wordt beschuldigd van omkoping, fraude, afpersing en witwassen hier serieus nemen of heeft hij een goed punt? Deze aflevering gaan wij het namelijk hebben over het Nederlands Nalatenschap in Zuid-Afrika met niemand minder dan Niels Posthumus, oud-Afrika correspondent en schrijver van het nieuw uitgekomen boek "Alle problemen begonnen met Van Riebeeck". Hosts: Jos Hummelen & Joeri Nortier Mede mogelijk gemaak door Netherlands-African Business Council (NABC) Muziek door Alisdair Pickering --- Send in a voice message: https://podcasters.spotify.com/pod/show/africast/message

This is episode 34 and we're going to take a close look at what was going on in the region bounded by the Orange River, the Kalahari Desert and the Indian Ocean. This is where the Zulu emerged but the story is not the simple tale most of us know about Shaka. As with other areas we've investigated, the popular narrative over time is not always an accurate reflection of real history. This will become very apparent particularly as we unearth facts about the period between 1760 and 1800. It's fairly recently in historical research that we've come to understand what was going on – earlier historians tended to pay very little attention to the decades before 1810 and the emergence of Shaka's Zulu. Before then the Zulu were a tiny clan washing around in a much bigger pool of tribes and clans. An important feature we all agree on now is that the upheavals of the early 1800s were not all about Shaka, it was caused partly by the increasing interaction between European commercial and colonial expansion and indigenous communities, as well as the expansion of Zulu and Ndebele and other warlike people. Traders and settler numbers rose swiftly as we're going to hear. Trading and raiding was always part of the southern African landscape, hundreds of years before Jan van Riebeeck setup shop in 1652. The processes of reorganisation and expansion of increasingly centralized kingdoms can be tracked to this time. While these changes were taking place between the Drakensberg and Indian Ocean, they were also happening among the Tswana speaking societies on the south eastern fringes of the Kalahari Desert. I've outlined the most important clans in the last podcast – don't forget these – they were the Bafokeng, Bahurutshe, Bakgatla, Bakwena, Bangwaketse, Barolong and Bathlaping.

This is episode 34 and we're going to take a close look at what was going on in the region bounded by the Orange River, the Kalahari Desert and the Indian Ocean. This is where the Zulu emerged but the story is not the simple tale most of us know about Shaka. As with other areas we've investigated, the popular narrative over time is not always an accurate reflection of real history. This will become very apparent particularly as we unearth facts about the period between 1760 and 1800. It's fairly recently in historical research that we've come to understand what was going on – earlier historians tended to pay very little attention to the decades before 1810 and the emergence of Shaka's Zulu. Before then the Zulu were a tiny clan washing around in a much bigger pool of tribes and clans. An important feature we all agree on now is that the upheavals of the early 1800s were not all about Shaka, it was caused partly by the increasing interaction between European commercial and colonial expansion and indigenous communities, as well as the expansion of Zulu and Ndebele and other warlike people. Traders and settler numbers rose swiftly as we're going to hear. Trading and raiding was always part of the southern African landscape, hundreds of years before Jan van Riebeeck setup shop in 1652. The processes of reorganisation and expansion of increasingly centralized kingdoms can be tracked to this time. While these changes were taking place between the Drakensberg and Indian Ocean, they were also happening among the Tswana speaking societies on the south eastern fringes of the Kalahari Desert. I've outlined the most important clans in the last podcast – don't forget these – they were the Bafokeng, Bahurutshe, Bakgatla, Bakwena, Bangwaketse, Barolong and Bathlaping.

This is episode 34 and we're going to take a close look at what was going on in the region bounded by the Orange River, the Kalahari Desert and the Indian Ocean. This is where the Zulu emerged but the story is not the simple tale most of us know about Shaka. As with other areas we've investigated, the popular narrative over time is not always an accurate reflection of real history. This will become very apparent particularly as we unearth facts about the period between 1760 and 1800. It's fairly recently in historical research that we've come to understand what was going on – earlier historians tended to pay very little attention to the decades before 1810 and the emergence of Shaka's Zulu. Before then the Zulu were a tiny clan washing around in a much bigger pool of tribes and clans. An important feature we all agree on now is that the upheavals of the early 1800s were not all about Shaka, it was caused partly by the increasing interaction between European commercial and colonial expansion and indigenous communities, as well as the expansion of Zulu and Ndebele and other warlike people. Traders and settler numbers rose swiftly as we're going to hear. Trading and raiding was always part of the southern African landscape, hundreds of years before Jan van Riebeeck setup shop in 1652. The processes of reorganisation and expansion of increasingly centralized kingdoms can be tracked to this time. While these changes were taking place between the Drakensberg and Indian Ocean, they were also happening among the Tswana speaking societies on the south eastern fringes of the Kalahari Desert. I've outlined the most important clans in the last podcast – don't forget these – they were the Bafokeng, Bahurutshe, Bakgatla, Bakwena, Bangwaketse, Barolong and Bathlaping.

This is episode 34 and we're going to take a close look at what was going on in the region bounded by the Orange River, the Kalahari Desert and the Indian Ocean. This is where the Zulu emerged but the story is not the simple tale most of us know about Shaka. As with other areas we've investigated, the popular narrative over time is not always an accurate reflection of real history. This will become very apparent particularly as we unearth facts about the period between 1760 and 1800. It's fairly recently in historical research that we've come to understand what was going on – earlier historians tended to pay very little attention to the decades before 1810 and the emergence of Shaka's Zulu. Before then the Zulu were a tiny clan washing around in a much bigger pool of tribes and clans. An important feature we all agree on now is that the upheavals of the early 1800s were not all about Shaka, it was caused partly by the increasing interaction between European commercial and colonial expansion and indigenous communities, as well as the expansion of Zulu and Ndebele and other warlike people. Traders and settler numbers rose swiftly as we're going to hear. Trading and raiding was always part of the southern African landscape, hundreds of years before Jan van Riebeeck setup shop in 1652. The processes of reorganisation and expansion of increasingly centralized kingdoms can be tracked to this time. While these changes were taking place between the Drakensberg and Indian Ocean, they were also happening among the Tswana speaking societies on the south eastern fringes of the Kalahari Desert. I've outlined the most important clans in the last podcast – don't forget these – they were the Bafokeng, Bahurutshe, Bakgatla, Bakwena, Bangwaketse, Barolong and Bathlaping.

The origins and spread of Afrikaans - what a wonderful language! 11 language monuments dotted around South Africa.1652 - Jan van Riebeeck arrives in the Cape, and the Portuguese explore around the coast finally finding the route to the East.The podcast is spoken in a mix of English and Afrikaans.This is a recording of a radio show - Radio EcohealthThe Road Trip SA app is available for download

An introduction to Cape Town - the early days of the VOC and the arrival of Jan van Riebeeck.A short exploration of the history in Cape Town from the arrival of Jan van Riebeeck in 1652,  and the subsequent expansion of the settlement until bankruptcy in 1795.Episode in English.This is a recording of a radio show - Radio EcohealthThe Road Trip SA app is available for download

The origins and spread of Afrikaans - what a wonderful language! 11 language monuments dotted around South Africa.1652 - Jan van Riebeeck arrives in the Cape, and the Portuguese explore around the coast finally finding the route to the East.The podcast is spoken in a mix of English and Afrikaans.This is a recording of a radio show - Radio EcohealthThe Road Trip SA app is available for download

An introduction to Cape Town - the early days of the VOC and the arrival of Jan van Riebeeck.A short exploration of the history in Cape Town from the arrival of Jan van Riebeeck in 1652,  and the subsequent expansion of the settlement until bankruptcy in 1795.Episode in English.This is a recording of a radio show - Radio EcohealthThe Road Trip SA app is available for download

Die parlement se ad hoc-komitee oor Artikel 25 van die Grondwet, wat voorsiening maak vir die onteiening van grond sonder vergoeding, word met 'n verdere twee weke verleng. Stellenbosch Universiteit herdoop een van die geboue op kampus na Krotoa, die Khoi-vrou uit Jan van Riebeeck se tyd.

Niels Posthumus is journalist. Van 2012 tot 2021 was hij correspondent in zuidelijk Afrika voor dagblad Trouw en het Het Financieele Dagblad. Daarnaast verschenen zijn verhalen in Het Parool, De Morgen en De Tijd. Nu is er Alle problemen begonnen met van Riebeeck, een boek over wat Nederlanders niet weten over hun rol in Zuid-Afrika. Aan de hand van interviews en gesprekken met Zuid-Afrikaanse vrienden, opiniemakers, dominees en activisten, beantwoordt Posthumus vragen over de Nederlandse kolonisatie van Zuid-Afrika en de mogelijke rol van zijn eigen familie hierin. Pieter van der Wielen spreekt met Niels Posthumus.

This is episode 20 and the expansion of settlers from the Cape is gaining pace. At the same time, the Xhosa to the north are experiencing political upheavals, while further north, the Nguni speaking farmers have spread into the Free State and Transvaal highlands – now known as Gauteng. The decline of the Khoekhoe chiefs and the increasingly coercive nature of the trade took place at the same time as another major development in the Cape. This was the intensification of labour relations between the Khoe and the Colony. Ever since van Riebeeck's time, some Khoekhoe had worked in the colony as cook's assistants, domestics, building labourers and dispatch runners amongst other jobs. Europeans did not hire Khoekhoe as herders or shepherds before 1670 because they feared the theft of their livestock – and then only under close supervision. However the rapid expansion into Stellenbosch and Drakenstein we heard last episode meant the Dutch and Huguenot farmers needed more labour. There weren't enough slaves so naturally as the Khoe lost their land and grazing rights, they took up more of these positions as workers. According to the census of 1690, there was one slave in the Bay area of the Cape for every nine cattle tended and for every bushel of seed sown. Compare that to Drakenstein and Stellenbosch where there was one slave for every 63 cattle and twenty bushels of seed sown. The Khoekhoe were now experiencing a rapid decline in their wealth and security and responded in large numbers to the new farms and their requirements. The Dutch official Van Rheede whom we met last episode wrote a scathing note to the colonists about the children of slaves – and by 1700 three quarters of these children had white fathers. He said the children of slaves – dusky skinned, blonde haired and even blue eyed – should receive the same education as other children. The Freeburgers were shocked and disagreed.

This is episode 20 and the expansion of settlers from the Cape is gaining pace. At the same time, the Xhosa to the north are experiencing political upheavals, while further north, the Nguni speaking farmers have spread into the Free State and Transvaal highlands – now known as Gauteng. The decline of the Khoekhoe chiefs and the increasingly coercive nature of the trade took place at the same time as another major development in the Cape. This was the intensification of labour relations between the Khoe and the Colony. Ever since van Riebeeck's time, some Khoekhoe had worked in the colony as cook's assistants, domestics, building labourers and dispatch runners amongst other jobs. Europeans did not hire Khoekhoe as herders or shepherds before 1670 because they feared the theft of their livestock – and then only under close supervision. However the rapid expansion into Stellenbosch and Drakenstein we heard last episode meant the Dutch and Huguenot farmers needed more labour. There weren't enough slaves so naturally as the Khoe lost their land and grazing rights, they took up more of these positions as workers. According to the census of 1690, there was one slave in the Bay area of the Cape for every nine cattle tended and for every bushel of seed sown. Compare that to Drakenstein and Stellenbosch where there was one slave for every 63 cattle and twenty bushels of seed sown. The Khoekhoe were now experiencing a rapid decline in their wealth and security and responded in large numbers to the new farms and their requirements. The Dutch official Van Rheede whom we met last episode wrote a scathing note to the colonists about the children of slaves – and by 1700 three quarters of these children had white fathers. He said the children of slaves – dusky skinned, blonde haired and even blue eyed – should receive the same education as other children. The Freeburgers were shocked and disagreed.

This is episode 20 and the expansion of settlers from the Cape is gaining pace. At the same time, the Xhosa to the north are experiencing political upheavals, while further north, the Nguni speaking farmers have spread into the Free State and Transvaal highlands – now known as Gauteng. The decline of the Khoekhoe chiefs and the increasingly coercive nature of the trade took place at the same time as another major development in the Cape. This was the intensification of labour relations between the Khoe and the Colony. Ever since van Riebeeck's time, some Khoekhoe had worked in the colony as cook's assistants, domestics, building labourers and dispatch runners amongst other jobs. Europeans did not hire Khoekhoe as herders or shepherds before 1670 because they feared the theft of their livestock – and then only under close supervision. However the rapid expansion into Stellenbosch and Drakenstein we heard last episode meant the Dutch and Huguenot farmers needed more labour. There weren't enough slaves so naturally as the Khoe lost their land and grazing rights, they took up more of these positions as workers. According to the census of 1690, there was one slave in the Bay area of the Cape for every nine cattle tended and for every bushel of seed sown. Compare that to Drakenstein and Stellenbosch where there was one slave for every 63 cattle and twenty bushels of seed sown. The Khoekhoe were now experiencing a rapid decline in their wealth and security and responded in large numbers to the new farms and their requirements. The Dutch official Van Rheede whom we met last episode wrote a scathing note to the colonists about the children of slaves – and by 1700 three quarters of these children had white fathers. He said the children of slaves – dusky skinned, blonde haired and even blue eyed – should receive the same education as other children. The Freeburgers were shocked and disagreed.

This is episode 20 and the expansion of settlers from the Cape is gaining pace. At the same time, the Xhosa to the north are experiencing political upheavals, while further north, the Nguni speaking farmers have spread into the Free State and Transvaal highlands – now known as Gauteng. The decline of the Khoekhoe chiefs and the increasingly coercive nature of the trade took place at the same time as another major development in the Cape. This was the intensification of labour relations between the Khoe and the Colony. Ever since van Riebeeck's time, some Khoekhoe had worked in the colony as cook's assistants, domestics, building labourers and dispatch runners amongst other jobs. Europeans did not hire Khoekhoe as herders or shepherds before 1670 because they feared the theft of their livestock – and then only under close supervision. However the rapid expansion into Stellenbosch and Drakenstein we heard last episode meant the Dutch and Huguenot farmers needed more labour. There weren't enough slaves so naturally as the Khoe lost their land and grazing rights, they took up more of these positions as workers. According to the census of 1690, there was one slave in the Bay area of the Cape for every nine cattle tended and for every bushel of seed sown. Compare that to Drakenstein and Stellenbosch where there was one slave for every 63 cattle and twenty bushels of seed sown. The Khoekhoe were now experiencing a rapid decline in their wealth and security and responded in large numbers to the new farms and their requirements. The Dutch official Van Rheede whom we met last episode wrote a scathing note to the colonists about the children of slaves – and by 1700 three quarters of these children had white fathers. He said the children of slaves – dusky skinned, blonde haired and even blue eyed – should receive the same education as other children. The Freeburgers were shocked and disagreed.

South Africa has a winemaking history that spans over 350 years. The first vines were planted in South Africa by Jan van Riebeeck in 1655 and it has been established as a wine growing country since the late 17th century. Brand Selections: Red Rhino, Robertson, and Stellar Organics Subtopic: Curiosity or Concern

This is episode 16 and its about de Kaap and the Peninsular in the 1660s. As we've heard, the trading with the Khoe at the Cape is not going as well as the Dutch hoped and Jan Van Riebeeck the fort commander had decided to lay out his formal frontier albeit a tiny start to what would become a major immigration. And it would start with a tree called the Bitter Almond which considering what was to happen to the Khoe over the next century, is a pretty accurate name. But first, some domestic news. Remember van Riebeeck had arrived in 1652 with his whole family – his wife Maria de la Quellerie was a relatively strong person of 22 when she landed on the shores of Table Bay as one of the six European women joining the 80 odd men. The other five were all married to various officials living at the Fort. Maria and Jan had arrived with a child of their own as well as two orphaned nieces. She was sickly and pregnant almost every year while at the Cape – having one miscarriage after another. The van Riebeeck's had arrived with a son and two adopted daughters but their attempt at having a fourth child appeared to be doomed. Living with the van Riebeecks was a really interesting Khoe woman called Krotoa. As Patric Mellet points out in his work, the lie of 1652, Krotoa was a key figure in the struggle between the Khoe and the Dutch. From various descriptions, Krotoa is likely to have been fathered by a European traveler with her Khoe mother who left Krotoa's upbringing to her brother Autshumao. Basically her mother disowned her it appears but that didn't stop the youngster from developing into quite a force at the Dutch fort.

This is episode 16 and its about de Kaap and the Peninsular in the 1660s. As we've heard, the trading with the Khoe at the Cape is not going as well as the Dutch hoped and Jan Van Riebeeck the fort commander had decided to lay out his formal frontier albeit a tiny start to what would become a major immigration. And it would start with a tree called the Bitter Almond which considering what was to happen to the Khoe over the next century, is a pretty accurate name. But first, some domestic news. Remember van Riebeeck had arrived in 1652 with his whole family – his wife Maria de la Quellerie was a relatively strong person of 22 when she landed on the shores of Table Bay as one of the six European women joining the 80 odd men. The other five were all married to various officials living at the Fort. Maria and Jan had arrived with a child of their own as well as two orphaned nieces. She was sickly and pregnant almost every year while at the Cape – having one miscarriage after another. The van Riebeeck's had arrived with a son and two adopted daughters but their attempt at having a fourth child appeared to be doomed. Living with the van Riebeecks was a really interesting Khoe woman called Krotoa. As Patric Mellet points out in his work, the lie of 1652, Krotoa was a key figure in the struggle between the Khoe and the Dutch. From various descriptions, Krotoa is likely to have been fathered by a European traveler with her Khoe mother who left Krotoa's upbringing to her brother Autshumao. Basically her mother disowned her it appears but that didn't stop the youngster from developing into quite a force at the Dutch fort.

This is episode 16 and its about de Kaap and the Peninsular in the 1660s. As we've heard, the trading with the Khoe at the Cape is not going as well as the Dutch hoped and Jan Van Riebeeck the fort commander had decided to lay out his formal frontier albeit a tiny start to what would become a major immigration. And it would start with a tree called the Bitter Almond which considering what was to happen to the Khoe over the next century, is a pretty accurate name. But first, some domestic news. Remember van Riebeeck had arrived in 1652 with his whole family – his wife Maria de la Quellerie was a relatively strong person of 22 when she landed on the shores of Table Bay as one of the six European women joining the 80 odd men. The other five were all married to various officials living at the Fort. Maria and Jan had arrived with a child of their own as well as two orphaned nieces. She was sickly and pregnant almost every year while at the Cape – having one miscarriage after another. The van Riebeeck's had arrived with a son and two adopted daughters but their attempt at having a fourth child appeared to be doomed. Living with the van Riebeecks was a really interesting Khoe woman called Krotoa. As Patric Mellet points out in his work, the lie of 1652, Krotoa was a key figure in the struggle between the Khoe and the Dutch. From various descriptions, Krotoa is likely to have been fathered by a European traveler with her Khoe mother who left Krotoa's upbringing to her brother Autshumao. Basically her mother disowned her it appears but that didn't stop the youngster from developing into quite a force at the Dutch fort.

This is episode 16 and its about de Kaap and the Peninsular in the 1660s. As we've heard, the trading with the Khoe at the Cape is not going as well as the Dutch hoped and Jan Van Riebeeck the fort commander had decided to lay out his formal frontier albeit a tiny start to what would become a major immigration. And it would start with a tree called the Bitter Almond which considering what was to happen to the Khoe over the next century, is a pretty accurate name. But first, some domestic news. Remember van Riebeeck had arrived in 1652 with his whole family – his wife Maria de la Quellerie was a relatively strong person of 22 when she landed on the shores of Table Bay as one of the six European women joining the 80 odd men. The other five were all married to various officials living at the Fort. Maria and Jan had arrived with a child of their own as well as two orphaned nieces. She was sickly and pregnant almost every year while at the Cape – having one miscarriage after another. The van Riebeeck's had arrived with a son and two adopted daughters but their attempt at having a fourth child appeared to be doomed. Living with the van Riebeecks was a really interesting Khoe woman called Krotoa. As Patric Mellet points out in his work, the lie of 1652, Krotoa was a key figure in the struggle between the Khoe and the Dutch. From various descriptions, Krotoa is likely to have been fathered by a European traveler with her Khoe mother who left Krotoa's upbringing to her brother Autshumao. Basically her mother disowned her it appears but that didn't stop the youngster from developing into quite a force at the Dutch fort.

This is episode 15 and we're looking at the first Khoe-Dutch war of 1659-1660. Up to now the relationship between the Dutch and the various Khoe tribes on the Cape Flats has been rife and filled with chaos. Things as you'll hear, are not going to improve or settle down. By January 1659, Doman one of the Khoe translators we heard about last week had become disillusioned about Dutch aims in the Cape. He'd seen the VOC in action after a trip to the Far East, to the Dutch capital Batavia and was impressed by their organizational capacity and power. But now, back home, he was aware that the KHoe people were no longer able to fully control their futures. And he was angry with Jan van Riebeeck for taking three Khoe chiefs hostage as the Dutch tried to force the Khoe to bring their escape slaves back. And worse, the Europeans had begun to show signs of settling in for the long haul – after all the first tranche of free burghers had just been given their 28 hectare plots around modern day Rondebosch and between the Liesbeeck and Salt Rivers which was prime Khoe grazing land. Now it was out of bounds to people who had seen generations use the same land. A census in December 1658 had revealed that the company was farming over 300 hectares of Cape Peninsular land. Stock thefts begin to take place in earnest in January 1659 – and the freeburghers were the victims to a large extent. They had started farming as we've heard in 1657 and the Khoe focused on their small herds as there was not much that the Dutch could do in their little isolated farms. The Khoekhoe for their part said the land was their mother and the Dutch were raping their land.

This is episode 15 and we're looking at the first Khoe-Dutch war of 1659-1660. Up to now the relationship between the Dutch and the various Khoe tribes on the Cape Flats has been rife and filled with chaos. Things as you'll hear, are not going to improve or settle down. By January 1659, Doman one of the Khoe translators we heard about last week had become disillusioned about Dutch aims in the Cape. He'd seen the VOC in action after a trip to the Far East, to the Dutch capital Batavia and was impressed by their organizational capacity and power. But now, back home, he was aware that the KHoe people were no longer able to fully control their futures. And he was angry with Jan van Riebeeck for taking three Khoe chiefs hostage as the Dutch tried to force the Khoe to bring their escape slaves back. And worse, the Europeans had begun to show signs of settling in for the long haul – after all the first tranche of free burghers had just been given their 28 hectare plots around modern day Rondebosch and between the Liesbeeck and Salt Rivers which was prime Khoe grazing land. Now it was out of bounds to people who had seen generations use the same land. A census in December 1658 had revealed that the company was farming over 300 hectares of Cape Peninsular land. Stock thefts begin to take place in earnest in January 1659 – and the freeburghers were the victims to a large extent. They had started farming as we've heard in 1657 and the Khoe focused on their small herds as there was not much that the Dutch could do in their little isolated farms. The Khoekhoe for their part said the land was their mother and the Dutch were raping their land.

This is episode 15 and we're looking at the first Khoe-Dutch war of 1659-1660. Up to now the relationship between the Dutch and the various Khoe tribes on the Cape Flats has been rife and filled with chaos. Things as you'll hear, are not going to improve or settle down. By January 1659, Doman one of the Khoe translators we heard about last week had become disillusioned about Dutch aims in the Cape. He'd seen the VOC in action after a trip to the Far East, to the Dutch capital Batavia and was impressed by their organizational capacity and power. But now, back home, he was aware that the KHoe people were no longer able to fully control their futures. And he was angry with Jan van Riebeeck for taking three Khoe chiefs hostage as the Dutch tried to force the Khoe to bring their escape slaves back. And worse, the Europeans had begun to show signs of settling in for the long haul – after all the first tranche of free burghers had just been given their 28 hectare plots around modern day Rondebosch and between the Liesbeeck and Salt Rivers which was prime Khoe grazing land. Now it was out of bounds to people who had seen generations use the same land. A census in December 1658 had revealed that the company was farming over 300 hectares of Cape Peninsular land. Stock thefts begin to take place in earnest in January 1659 – and the freeburghers were the victims to a large extent. They had started farming as we've heard in 1657 and the Khoe focused on their small herds as there was not much that the Dutch could do in their little isolated farms. The Khoekhoe for their part said the land was their mother and the Dutch were raping their land.

This is episode 15 and we're looking at the first Khoe-Dutch war of 1659-1660. Up to now the relationship between the Dutch and the various Khoe tribes on the Cape Flats has been rife and filled with chaos. Things as you'll hear, are not going to improve or settle down. By January 1659, Doman one of the Khoe translators we heard about last week had become disillusioned about Dutch aims in the Cape. He'd seen the VOC in action after a trip to the Far East, to the Dutch capital Batavia and was impressed by their organizational capacity and power. But now, back home, he was aware that the KHoe people were no longer able to fully control their futures. And he was angry with Jan van Riebeeck for taking three Khoe chiefs hostage as the Dutch tried to force the Khoe to bring their escape slaves back. And worse, the Europeans had begun to show signs of settling in for the long haul – after all the first tranche of free burghers had just been given their 28 hectare plots around modern day Rondebosch and between the Liesbeeck and Salt Rivers which was prime Khoe grazing land. Now it was out of bounds to people who had seen generations use the same land. A census in December 1658 had revealed that the company was farming over 300 hectares of Cape Peninsular land. Stock thefts begin to take place in earnest in January 1659 – and the freeburghers were the victims to a large extent. They had started farming as we've heard in 1657 and the Khoe focused on their small herds as there was not much that the Dutch could do in their little isolated farms. The Khoekhoe for their part said the land was their mother and the Dutch were raping their land.

This is episode 14 and the first settlers are about to make their way out of the Dutch fort at the Cape after being allocated land to plant their gardens. This action which Jan Van Riebeeck took in 1657 was to have reverberations which are still being felt across the southern African region – and beyond. It must be remembered that the VOC did not envisage colonization as an end to itself. It merely wished to substitute limited private farming for state production in order to reduce expenditure. So far we've heard how the VOC company commander at the Cape of Good Hope had managed to grow his vegetables and fruit, but was not able to secure enough head of cattle from the Khoekhoe despite his constant trading and badgering. The Khoe for their part had realized that the Dutch were not going to go away and had begun to show signs of more aggression – particularly in 1655 and 1656 with groups of Khoe setting up their shelters close to the VOC fort. By January 1657 van Riebeeck was visited by Harry the Strandloper who had become a significant player in the Cape, along with a local Khoe chief they called The Fat Captain. His name was Gogosoa and he was paramount chief of the Gorachouqua and Goringhaicona. More about him in a while. He represented a group of Khoe living where Salt River is today – and both were unhappy about what they heard when they received information that the Dutch were going to allow freeburghers to own land. They were opposed to the idea of freemen, of Dutch settlers permitted to own their own land around the fort. Van Riebeeck explained that there was enough room for all and that all would benefit from the corn and tobacco grown on these new farms. This did not placate the Khoekhoe who argued their case and then left.

This is episode 14 and the first settlers are about to make their way out of the Dutch fort at the Cape after being allocated land to plant their gardens. This action which Jan Van Riebeeck took in 1657 was to have reverberations which are still being felt across the southern African region – and beyond. It must be remembered that the VOC did not envisage colonization as an end to itself. It merely wished to substitute limited private farming for state production in order to reduce expenditure. So far we've heard how the VOC company commander at the Cape of Good Hope had managed to grow his vegetables and fruit, but was not able to secure enough head of cattle from the Khoekhoe despite his constant trading and badgering. The Khoe for their part had realized that the Dutch were not going to go away and had begun to show signs of more aggression – particularly in 1655 and 1656 with groups of Khoe setting up their shelters close to the VOC fort. By January 1657 van Riebeeck was visited by Harry the Strandloper who had become a significant player in the Cape, along with a local Khoe chief they called The Fat Captain. His name was Gogosoa and he was paramount chief of the Gorachouqua and Goringhaicona. More about him in a while. He represented a group of Khoe living where Salt River is today – and both were unhappy about what they heard when they received information that the Dutch were going to allow freeburghers to own land. They were opposed to the idea of freemen, of Dutch settlers permitted to own their own land around the fort. Van Riebeeck explained that there was enough room for all and that all would benefit from the corn and tobacco grown on these new farms. This did not placate the Khoekhoe who argued their case and then left.

This is episode 14 and the first settlers are about to make their way out of the Dutch fort at the Cape after being allocated land to plant their gardens. This action which Jan Van Riebeeck took in 1657 was to have reverberations which are still being felt across the southern African region – and beyond. It must be remembered that the VOC did not envisage colonization as an end to itself. It merely wished to substitute limited private farming for state production in order to reduce expenditure. So far we've heard how the VOC company commander at the Cape of Good Hope had managed to grow his vegetables and fruit, but was not able to secure enough head of cattle from the Khoekhoe despite his constant trading and badgering. The Khoe for their part had realized that the Dutch were not going to go away and had begun to show signs of more aggression – particularly in 1655 and 1656 with groups of Khoe setting up their shelters close to the VOC fort. By January 1657 van Riebeeck was visited by Harry the Strandloper who had become a significant player in the Cape, along with a local Khoe chief they called The Fat Captain. His name was Gogosoa and he was paramount chief of the Gorachouqua and Goringhaicona. More about him in a while. He represented a group of Khoe living where Salt River is today – and both were unhappy about what they heard when they received information that the Dutch were going to allow freeburghers to own land. They were opposed to the idea of freemen, of Dutch settlers permitted to own their own land around the fort. Van Riebeeck explained that there was enough room for all and that all would benefit from the corn and tobacco grown on these new farms. This did not placate the Khoekhoe who argued their case and then left.

This is episode 14 and the first settlers are about to make their way out of the Dutch fort at the Cape after being allocated land to plant their gardens. This action which Jan Van Riebeeck took in 1657 was to have reverberations which are still being felt across the southern African region – and beyond. It must be remembered that the VOC did not envisage colonization as an end to itself. It merely wished to substitute limited private farming for state production in order to reduce expenditure. So far we've heard how the VOC company commander at the Cape of Good Hope had managed to grow his vegetables and fruit, but was not able to secure enough head of cattle from the Khoekhoe despite his constant trading and badgering. The Khoe for their part had realized that the Dutch were not going to go away and had begun to show signs of more aggression – particularly in 1655 and 1656 with groups of Khoe setting up their shelters close to the VOC fort. By January 1657 van Riebeeck was visited by Harry the Strandloper who had become a significant player in the Cape, along with a local Khoe chief they called The Fat Captain. His name was Gogosoa and he was paramount chief of the Gorachouqua and Goringhaicona. More about him in a while. He represented a group of Khoe living where Salt River is today – and both were unhappy about what they heard when they received information that the Dutch were going to allow freeburghers to own land. They were opposed to the idea of freemen, of Dutch settlers permitted to own their own land around the fort. Van Riebeeck explained that there was enough room for all and that all would benefit from the corn and tobacco grown on these new farms. This did not placate the Khoekhoe who argued their case and then left.

This is episode 13 and we're covering the period between 1652 and 1657. These five years saw the establishment of the Dutch's refreshment station at the Cape and the increasing frustration of Jan van Riebeeck who commanded the small group of sailors and soldiers who were trying to build a garden to feed the passing VOC fleets. Last episode I explained how the Dutch were facing a problem in terms of communication. No-one in the little fortress could speak Khoekhoe and they were relying on Khoe translators. What the Dutch did not properly understand for quite a while is just how fractured the Khoe were as a people who functioned as small clans and often at war with each other. As we will hear over coming podcasts, Khoe hierarchy was a fleeting thing based on economic power and not laws of succession. By December 1652 the group of Khoe van Riebeeck called “The Saldanhas” had migrated back to their grazing lands along the base of Table Mountain – where Kirstenbosch, Constantia and the Steenberg is today. He wrote that “…the country is covered with cattle and sheep as grass…” These Saldanhas or Chochoquas were obviously different people compared to the Strandlopers as the Dutch called the small clan living along the Cape Town beach. “there is nothing degenerate in the proud Saldanhas…” he wrote “they have all the traditional courtesy of the cattle-keeper…” As far as van Riebeeck was concerned, they were unlike the non-cattle keeping Soaqua or San he was to meet.

This is episode 13 and we're covering the period between 1652 and 1657. These five years saw the establishment of the Dutch's refreshment station at the Cape and the increasing frustration of Jan van Riebeeck who commanded the small group of sailors and soldiers who were trying to build a garden to feed the passing VOC fleets. Last episode I explained how the Dutch were facing a problem in terms of communication. No-one in the little fortress could speak Khoekhoe and they were relying on Khoe translators. What the Dutch did not properly understand for quite a while is just how fractured the Khoe were as a people who functioned as small clans and often at war with each other. As we will hear over coming podcasts, Khoe hierarchy was a fleeting thing based on economic power and not laws of succession. By December 1652 the group of Khoe van Riebeeck called “The Saldanhas” had migrated back to their grazing lands along the base of Table Mountain – where Kirstenbosch, Constantia and the Steenberg is today. He wrote that “…the country is covered with cattle and sheep as grass…” These Saldanhas or Chochoquas were obviously different people compared to the Strandlopers as the Dutch called the small clan living along the Cape Town beach. “there is nothing degenerate in the proud Saldanhas…” he wrote “they have all the traditional courtesy of the cattle-keeper…” As far as van Riebeeck was concerned, they were unlike the non-cattle keeping Soaqua or San he was to meet.

This is episode 13 and we're covering the period between 1652 and 1657. These five years saw the establishment of the Dutch's refreshment station at the Cape and the increasing frustration of Jan van Riebeeck who commanded the small group of sailors and soldiers who were trying to build a garden to feed the passing VOC fleets. Last episode I explained how the Dutch were facing a problem in terms of communication. No-one in the little fortress could speak Khoekhoe and they were relying on Khoe translators. What the Dutch did not properly understand for quite a while is just how fractured the Khoe were as a people who functioned as small clans and often at war with each other. As we will hear over coming podcasts, Khoe hierarchy was a fleeting thing based on economic power and not laws of succession. By December 1652 the group of Khoe van Riebeeck called “The Saldanhas” had migrated back to their grazing lands along the base of Table Mountain – where Kirstenbosch, Constantia and the Steenberg is today. He wrote that “…the country is covered with cattle and sheep as grass…” These Saldanhas or Chochoquas were obviously different people compared to the Strandlopers as the Dutch called the small clan living along the Cape Town beach. “there is nothing degenerate in the proud Saldanhas…” he wrote “they have all the traditional courtesy of the cattle-keeper…” As far as van Riebeeck was concerned, they were unlike the non-cattle keeping Soaqua or San he was to meet.

This is episode 13 and we're covering the period between 1652 and 1657. These five years saw the establishment of the Dutch's refreshment station at the Cape and the increasing frustration of Jan van Riebeeck who commanded the small group of sailors and soldiers who were trying to build a garden to feed the passing VOC fleets. Last episode I explained how the Dutch were facing a problem in terms of communication. No-one in the little fortress could speak Khoekhoe and they were relying on Khoe translators. What the Dutch did not properly understand for quite a while is just how fractured the Khoe were as a people who functioned as small clans and often at war with each other. As we will hear over coming podcasts, Khoe hierarchy was a fleeting thing based on economic power and not laws of succession. By December 1652 the group of Khoe van Riebeeck called “The Saldanhas” had migrated back to their grazing lands along the base of Table Mountain – where Kirstenbosch, Constantia and the Steenberg is today. He wrote that “…the country is covered with cattle and sheep as grass…” These Saldanhas or Chochoquas were obviously different people compared to the Strandlopers as the Dutch called the small clan living along the Cape Town beach. “there is nothing degenerate in the proud Saldanhas…” he wrote “they have all the traditional courtesy of the cattle-keeper…” As far as van Riebeeck was concerned, they were unlike the non-cattle keeping Soaqua or San he was to meet.

This is episode 12 and we're at the point where Jan van Riebeeck and 88 men and women had setup the refreshment station to provide fruit, vegetables and meat to passing VOC fleets. As we heard last episode, the fort would take a year to complete. The Dutch had arrived in the Cape at precisely the wrong time, it was Autumn and the Mediterranean climate meant the coming winter would be cold and wet. Worse, the Khoekhoe had left their settlements on the Cape Flats heading up the east coast to areas which were more sheltered for the winter and van Riebeeck's men suffered as meat was not available. They were reduced to eating penguins, seals and birds of different kinds to stay alive. So by eight months and despite Jan van Riebeeck's determination being tested, earth works had been built, gardens were laid out and seeds had been sown – and he'd even managed to harvest the first vegetables. This was rather deceptive, because when the first large Dutch fleet passed by in March 1653, the ships themselves were obliged to contribute several tons of rice, together with salted meat and biscuit to the hungry garrison. And yet, some fresh meat was made available for the fleet along with fresh vegetables. That by itself was quite an achievement. The Khoekhoe had largely left the Cape flats for winter so locating cattle to buy had been a big problem. Soon things improved as the Khoekhoe returned by December 1652 and were happy to trade their animals for tobacco and copper. “the Saldanha's seek to show us all the friendship they can..” wrote van Riebeeck on December 8th. But the Khoekhoe moved on a few days later and the Dutch fort commander seemed to forget his orders as he began to consider other ways to obtain cattle.

This is episode 12 and we're at the point where Jan van Riebeeck and 88 men and women had setup the refreshment station to provide fruit, vegetables and meat to passing VOC fleets. As we heard last episode, the fort would take a year to complete. The Dutch had arrived in the Cape at precisely the wrong time, it was Autumn and the Mediterranean climate meant the coming winter would be cold and wet. Worse, the Khoekhoe had left their settlements on the Cape Flats heading up the east coast to areas which were more sheltered for the winter and van Riebeeck's men suffered as meat was not available. They were reduced to eating penguins, seals and birds of different kinds to stay alive. So by eight months and despite Jan van Riebeeck's determination being tested, earth works had been built, gardens were laid out and seeds had been sown – and he'd even managed to harvest the first vegetables. This was rather deceptive, because when the first large Dutch fleet passed by in March 1653, the ships themselves were obliged to contribute several tons of rice, together with salted meat and biscuit to the hungry garrison. And yet, some fresh meat was made available for the fleet along with fresh vegetables. That by itself was quite an achievement. The Khoekhoe had largely left the Cape flats for winter so locating cattle to buy had been a big problem. Soon things improved as the Khoekhoe returned by December 1652 and were happy to trade their animals for tobacco and copper. “the Saldanha's seek to show us all the friendship they can..” wrote van Riebeeck on December 8th. But the Khoekhoe moved on a few days later and the Dutch fort commander seemed to forget his orders as he began to consider other ways to obtain cattle.

This is episode 12 and we're at the point where Jan van Riebeeck and 88 men and women had setup the refreshment station to provide fruit, vegetables and meat to passing VOC fleets. As we heard last episode, the fort would take a year to complete. The Dutch had arrived in the Cape at precisely the wrong time, it was Autumn and the Mediterranean climate meant the coming winter would be cold and wet. Worse, the Khoekhoe had left their settlements on the Cape Flats heading up the east coast to areas which were more sheltered for the winter and van Riebeeck's men suffered as meat was not available. They were reduced to eating penguins, seals and birds of different kinds to stay alive. So by eight months and despite Jan van Riebeeck's determination being tested, earth works had been built, gardens were laid out and seeds had been sown – and he'd even managed to harvest the first vegetables. This was rather deceptive, because when the first large Dutch fleet passed by in March 1653, the ships themselves were obliged to contribute several tons of rice, together with salted meat and biscuit to the hungry garrison. And yet, some fresh meat was made available for the fleet along with fresh vegetables. That by itself was quite an achievement. The Khoekhoe had largely left the Cape flats for winter so locating cattle to buy had been a big problem. Soon things improved as the Khoekhoe returned by December 1652 and were happy to trade their animals for tobacco and copper. “the Saldanha's seek to show us all the friendship they can..” wrote van Riebeeck on December 8th. But the Khoekhoe moved on a few days later and the Dutch fort commander seemed to forget his orders as he began to consider other ways to obtain cattle.

This is episode 12 and we're at the point where Jan van Riebeeck and 88 men and women had setup the refreshment station to provide fruit, vegetables and meat to passing VOC fleets. As we heard last episode, the fort would take a year to complete. The Dutch had arrived in the Cape at precisely the wrong time, it was Autumn and the Mediterranean climate meant the coming winter would be cold and wet. Worse, the Khoekhoe had left their settlements on the Cape Flats heading up the east coast to areas which were more sheltered for the winter and van Riebeeck's men suffered as meat was not available. They were reduced to eating penguins, seals and birds of different kinds to stay alive. So by eight months and despite Jan van Riebeeck's determination being tested, earth works had been built, gardens were laid out and seeds had been sown – and he'd even managed to harvest the first vegetables. This was rather deceptive, because when the first large Dutch fleet passed by in March 1653, the ships themselves were obliged to contribute several tons of rice, together with salted meat and biscuit to the hungry garrison. And yet, some fresh meat was made available for the fleet along with fresh vegetables. That by itself was quite an achievement. The Khoekhoe had largely left the Cape flats for winter so locating cattle to buy had been a big problem. Soon things improved as the Khoekhoe returned by December 1652 and were happy to trade their animals for tobacco and copper. “the Saldanha's seek to show us all the friendship they can..” wrote van Riebeeck on December 8th. But the Khoekhoe moved on a few days later and the Dutch fort commander seemed to forget his orders as he began to consider other ways to obtain cattle.

This is episode 11 and it's all about Jan van Riebeeck arrival in 1652 and the amaXhosa/KhoeKhoe relationship. South Africa's modern community is a melting pot of people and part of that melting story started when the Dutch company the VOC decided to build a refreshment station in Table Bay. But it took quite some time to convince the Heeren 17 to agree to this plan. Van Riebeeck's landing was also extremely well documented – the logs he kept and those maintained by the VOC is a vast repository of the past. We need to talk a little about van Riebeeck. I mentioned a few things last episode, but now we must understand the short, fiery and energetic person more completely. He was lionised as the man who had vision leading the arrival of Europeans who came to live in south Africa – but the tale is not as it seems. The real distinction for running a proper colony fell to later men such as Simon van der Stel and Hendryk van Rheede whereas van Riebeeck never wanted to remain in Africa. In the mid-1600s the amaXhosa were still living in the vicinity of the Mbashe River in the modern Transkei and were going through a process of major segmentation as several chiefdoms hived off from the paramountcy. Some of their history was noted in 1554 after Portuguese ship São Bento ran aground at the mouth of the Mbhashe River.

This is episode 11 and it's all about Jan van Riebeeck arrival in 1652 and the amaXhosa/KhoeKhoe relationship. South Africa's modern community is a melting pot of people and part of that melting story started when the Dutch company the VOC decided to build a refreshment station in Table Bay. But it took quite some time to convince the Heeren 17 to agree to this plan. Van Riebeeck's landing was also extremely well documented – the logs he kept and those maintained by the VOC is a vast repository of the past. We need to talk a little about van Riebeeck. I mentioned a few things last episode, but now we must understand the short, fiery and energetic person more completely. He was lionised as the man who had vision leading the arrival of Europeans who came to live in south Africa – but the tale is not as it seems. The real distinction for running a proper colony fell to later men such as Simon van der Stel and Hendryk van Rheede whereas van Riebeeck never wanted to remain in Africa. In the mid-1600s the amaXhosa were still living in the vicinity of the Mbashe River in the modern Transkei and were going through a process of major segmentation as several chiefdoms hived off from the paramountcy. Some of their history was noted in 1554 after Portuguese ship São Bento ran aground at the mouth of the Mbhashe River.

This is episode 11 and it's all about Jan van Riebeeck arrival in 1652 and the amaXhosa/KhoeKhoe relationship. South Africa's modern community is a melting pot of people and part of that melting story started when the Dutch company the VOC decided to build a refreshment station in Table Bay. But it took quite some time to convince the Heeren 17 to agree to this plan. Van Riebeeck's landing was also extremely well documented – the logs he kept and those maintained by the VOC is a vast repository of the past. We need to talk a little about van Riebeeck. I mentioned a few things last episode, but now we must understand the short, fiery and energetic person more completely. He was lionised as the man who had vision leading the arrival of Europeans who came to live in south Africa – but the tale is not as it seems. The real distinction for running a proper colony fell to later men such as Simon van der Stel and Hendryk van Rheede whereas van Riebeeck never wanted to remain in Africa. In the mid-1600s the amaXhosa were still living in the vicinity of the Mbashe River in the modern Transkei and were going through a process of major segmentation as several chiefdoms hived off from the paramountcy. Some of their history was noted in 1554 after Portuguese ship São Bento ran aground at the mouth of the Mbhashe River.

This is episode 11 and it's all about Jan van Riebeeck arrival in 1652 and the amaXhosa/KhoeKhoe relationship. South Africa's modern community is a melting pot of people and part of that melting story started when the Dutch company the VOC decided to build a refreshment station in Table Bay. But it took quite some time to convince the Heeren 17 to agree to this plan. Van Riebeeck's landing was also extremely well documented – the logs he kept and those maintained by the VOC is a vast repository of the past. We need to talk a little about van Riebeeck. I mentioned a few things last episode, but now we must understand the short, fiery and energetic person more completely. He was lionised as the man who had vision leading the arrival of Europeans who came to live in south Africa – but the tale is not as it seems. The real distinction for running a proper colony fell to later men such as Simon van der Stel and Hendryk van Rheede whereas van Riebeeck never wanted to remain in Africa. In the mid-1600s the amaXhosa were still living in the vicinity of the Mbashe River in the modern Transkei and were going through a process of major segmentation as several chiefdoms hived off from the paramountcy. Some of their history was noted in 1554 after Portuguese ship São Bento ran aground at the mouth of the Mbhashe River.

Hôm nay, 21 tháng 4 có các sự kiện gì đặc biệt? Mời các bạn theo dõi SỰ KIỆN - 1782 - Thành phố Rattanakosin, ngày nay được quốc tế gọi là Bangkok , được thành lập trên bờ phía đông của sông Chao Phraya bởi Vua Phật Yodfa Chulaloke . - 1960 – Brasília, thủ đô của Brasil, được chính thức được thành lập - 1968 – Liên minh các Lực lượng Dân tộc, Dân chủ và Hòa bình Việt Nam thành lập, do Luật sư Trịnh Đình Thảo làm Chủ tịch. - 1994 – Alexander Wolszczan thông báo là ông là người đầu tiên khám phá ra các hành tinh ngoài hệ Mặt Trời Ngày lễ và kỷ niệm - Ngày Sách và Văn hóa đọc Việt Nam - Ngày giỗ tổ Hùng Vương năm 2021 ( tức mồng 10 tháng 3 âm lịch) - Ngày trà quốc gia tại Vương quốc Anh Sinh - 1619 - Jan van Riebeeck, là một nhà hàng hải và quản lý thuộc địa người Hà Lan , người đã thành lập Cape Town - 1926 - Elizabeth II , Nữ hoàng Vương quốc Anh và 15 vương quốc thuộc Khối thịnh vượng chung khác - 1992 – Isco, cầu thủ bóng đá chuyên nghiệp Tây Ban Nha, đang chơi cho câu lạc bộ Real Madrid C.F. với vị trí tiền vệ và là thành viên của đội tuyển bóng đá quốc gia Tây Ban Nha. Mất - 1591 - Sen no Rikyū , còn được gọi đơn giản là Rikyū , được coi là nhân vật lịch sử có ảnh hưởng sâu sắc nhất đến chanoyu, "Cách thức uống trà" của Nhật Bản --- Send in a voice message: https://anchor.fm/aweek-tv/message

The Dutch have eclipsed the Portuguese Far East maritime trade and are looking to exploit the Indies as effectively as possible. Back in Southern Africa, the KhoeKhoe have no idea what this century will bring which includes the beginning of the destruction of their way of life in Table Bay as the first colonists arrive. Despite the English and the Dutch now beginning to use Table Bay as a stop off point, St Helena was still the preferred route to the Indies for most of the 17th Century. As I explained previously, the currents off the African West Coast were treacherous, and the Portuguese had experienced a few disasters in southern Africa as they tried to enslave locals. By 1620 the number of European ships anchoring in the shadow of Table Mountain had increased, but had not reached the flood of vessels that would characterize the period after the first colony setup by the Dutch VOC official, Jan van Riebeek in 1652.

The Dutch have eclipsed the Portuguese Far East maritime trade and are looking to exploit the Indies as effectively as possible. Back in Southern Africa, the KhoeKhoe have no idea what this century will bring which includes the beginning of the destruction of their way of life in Table Bay as the first colonists arrive. Despite the English and the Dutch now beginning to use Table Bay as a stop off point, St Helena was still the preferred route to the Indies for most of the 17th Century. As I explained previously, the currents off the African West Coast were treacherous, and the Portuguese had experienced a few disasters in southern Africa as they tried to enslave locals. By 1620 the number of European ships anchoring in the shadow of Table Mountain had increased, but had not reached the flood of vessels that would characterize the period after the first colony setup by the Dutch VOC official, Jan van Riebeek in 1652.

The Dutch have eclipsed the Portuguese Far East maritime trade and are looking to exploit the Indies as effectively as possible. Back in Southern Africa, the KhoeKhoe have no idea what this century will bring which includes the beginning of the destruction of their way of life in Table Bay as the first colonists arrive. Despite the English and the Dutch now beginning to use Table Bay as a stop off point, St Helena was still the preferred route to the Indies for most of the 17th Century. As I explained previously, the currents off the African West Coast were treacherous, and the Portuguese had experienced a few disasters in southern Africa as they tried to enslave locals. By 1620 the number of European ships anchoring in the shadow of Table Mountain had increased, but had not reached the flood of vessels that would characterize the period after the first colony setup by the Dutch VOC official, Jan van Riebeek in 1652.

The Dutch have eclipsed the Portuguese Far East maritime trade and are looking to exploit the Indies as effectively as possible. Back in Southern Africa, the KhoeKhoe have no idea what this century will bring which includes the beginning of the destruction of their way of life in Table Bay as the first colonists arrive. Despite the English and the Dutch now beginning to use Table Bay as a stop off point, St Helena was still the preferred route to the Indies for most of the 17th Century. As I explained previously, the currents off the African West Coast were treacherous, and the Portuguese had experienced a few disasters in southern Africa as they tried to enslave locals. By 1620 the number of European ships anchoring in the shadow of Table Mountain had increased, but had not reached the flood of vessels that would characterize the period after the first colony setup by the Dutch VOC official, Jan van Riebeek in 1652.

My ma en ek onthou plekke en reuke

Taste Of Tulbagh Brings Superb Award Winning Wines From Estates In Tulbagh Right To Your Door. Often described as the Valley of Abundance, Tulbagh has its own unique beauty and tranquility. Pieter Potter, surveyor general to the first governor of the Cape, Jan van Riebeeck must have felt this way back in 1658 when first setting eyes on the Tulbagh Valley. However he would not have known then that one day the valley was to produce a wide range of exquisite wines. Tulbagh is the fourth oldest town in South Africa (after Cape Town, Stellenbosch and Swellendam) dating back to the early 1700s, but in more recent times, wine has moved centre stage. It is situated in a bowl surrounded by the imposing Obiqua Mountains to the west, the Winterhoek Mountains in north and the Witzenberg Mountains to the east. The Southern side of the valley is open to cooling south-east winds during the hot summer months. Accordingly Tulbagh enjoys some of the most diverse and attractive conditions for viticulture in the Cape, attributes that have attracted many new producers to the valley. The Taste Of Tulbagh now brings these suburb wines to an exclusive online wine selection, which has received a string of national and international awards including Diners Club Wine Maker of the Year and a healthy spread of gold and double gold Veritas awards.

1652 kam Jan von Riebeeck nach Südafrika und brachte in wenigen Jahren den Wein in dieses wunderschöne Land. 1766 kam die Familie Steudle aus Deutschland nach Stellenbosch und gründete das Weingut Kaapzicht. Die Steudles waren sicherlich nicht die einzigen Deutschen, die es in die zweitälteste Stadt Südafrikas zog, denn Stellenbosch ist dafür bekannt tiefe, deutsche Wurzeln zu haben. Dennoch wurden aus den Steudles im Laufe der Zeit echte Südafrikaner was sich auch am heutigen Familiennamen Steytler feststellen lässt. Erst als Danie Steytlers Mutter, die ursprünglich aus Bremen stammt, in das Weingut einheiratete kamen die deutschen Wurzeln zurück in die Familie, so dass der heutige Podcast komplett auf Deutsch aufgenommen werden konnte. Danie Steytler hat in diesem Podcast tiefe Einblicke gegeben wie das Leben als Winzer in Stellenbosch abläuft.

Carvin Goldstone is a master story teller, his talent lies in telling stories that bring joy, laughter and comfort to his audiences, the world over. Listen in as he gives us a glimpse into his experiences and the ways in which he tell stories to influence others. My interview with Carvin Goldstone the Comedian was filled with life lessons. We spoke about building your personal brand, being able to laugh at yourself, facing your fears and getting in front of people to have conversations. Why story telling is so important and forms the basis for good natural conversations. http://www.carvingoldstone.com   Transcription: Interviewer: Welcome to the LifeShot. Interviewee: Happy to be at the LifeShot. Interviewer: So you are here, in England, you are visiting. You came to do a show. Interviewee: Yeah, it has been fun, hanging out with the people of England. Such contrasting experiences in different parts of the UK. Interviewer: You have been here before then? Interviewee: It's been a long time, though. Interviewer: Many years ago? Interviewee: Yeah, it's changed a bit. London is still very particular compared to the rest of England. It's so friendly and peaceful out here where you are. In London, it's still very... Interviewer: Everyone's competing, right? Interviewee: It's very aggressive, actually. You can't just get on a bus. There is no politeness there. You have to basically push people out of the way, which I am pretty good at. But I am also conscious that I don't want to be seen as the 'pushy guy'. But it's almost encouraged.  Interviewer: You have to push to get ahead. Interviewee: Yeah. Interviewer: Sometimes that is not a bad thing, though. But we don't want to step over each other as humans. Interviewee: Yeah, it feels like that. Interviewer: When we met, we started doing music first. And then, a few years later, you started to do comedy and it was a bit weird for us guys in the music group. Interviewee: Yes, this transition. Interviewer: It was like "Why is he doing comedy?", it seemed totally different to what we were doing at the time. So why did you like the media type, the comedies, now that you have carried on doing it, you have been doing it for many years now. Interviewee: Yeah. When we did music, it was difficult for us to really make a living off it, if you remember. Especially if you have a group with three guys or four guys. And you are getting paid a fee that is not even enough for one person and you split it among three or four people. We were eventually old enough to find jobs. Actually, I had a job. Interviewer: You were a journalist. Interviewee: I was a journalist, yeah. I was doing it more for fun. So the music and the comedy later were just side hobbies, just for fun. Because I had my full-time job, which I was quite passionate about. Interviewer: Why were you passionate about it? [00:02:28] Interviewee: Because I enjoyed it. I enjoyed journalism. I was a young reporter, I was excited about discovering new things, uncovering new things, telling stories. I was quite wrapped up in my journalism. The music was a different way of telling stories. And eventually comedy, the three fields that I find myself in - music, journalism and comedy - actually have the same base. They are just different ways of telling stories. I am essentially a storyteller. I am not so much a comedian or maybe a musician or journalist as much as I am in my core a storyteller. So these are just different ways of expressing my core. And I think I am about to discover a fourth one. Interviewer: Do you want to tell us now or later? Interviewee: I think the next step is going to be movie making. Interviewer: I remember you talking about making movies. Interviewee: Yeah, I was writing scripts a 15 years ago. Interviewer: I remember you wanted to do something with it, but never got around to do it. Interviewee: Everything runs its course, right? I think the music has run its course and so when we were getting toward the end of our album to be released, I could feel the shift and I can feel the shift again. So I don't think I will be a comedian for the next ten years. Maybe for the next few years and then the next phase of storytelling will take over. I think it's going to be definitely a movie or series-based route that I will find myself in next. Interviewer: So, as a storyteller, what message do you want to get out there? Is there something that you want to teach or do you just want to entertain people? Is it entertainment mostly? [00:04:18] Interviewee: Yeah. It's an important question, why do you do whatever you do? Why are you doing it? Is it to make a living, is it to pass the time, is it because you chose it early on in your life and now you are stuck with it? Because comedy wasn't a career choice, it was a hobby that has gotten out of hand. If I can call it that. I had to ask myself lots of questions, why am I doing this? Because I can drop this at any time and go back to my career. And I realized that my reason for doing comedy is comfort. I am here to bring comfort. Some people use comedy and storytelling for some sort of social justice or for an artistic expression. Or for conveying a message, political or otherwise. Mine is primarily to comfort the people that listen to me. So to bring joy and that is why my comedy is the way it is. It's clean and family-friendly. Because I pride myself in being able to perform to an entire family. Because it is a family experience, I am creating family experiences that are comforting. People that are going through difficult times, you can trust me with an hour of your life to make your life feel a bit better. To comfort you. And that is what the purpose of my comedy is. Interviewer: It's a shame to lose that if you stop comedy then. [00:05:47] Interviewee: Yeah, but you see, that is the core of what I am. Or why I am doing this. So my storytelling, a lot of it evolved in nostalgia and the warm, fuzzy feeling as you are hearing the story of "Ah, I remember that". It creates memories of your childhood or your Mum or your Dad. A lot of people say to me "You remind me of my Granny", or "You say things that remind me of my grandmother". Interviewer: It makes them feel warm and cosy. Interviewee: So the storytelling that I am going to do, and the movie scripts that I am working on, involve the creating of similar experiences and feelings. Because I feel it's more important to leave people with a feeling and an experience. Because that can last a lifetime. Interviewer: It's very influential, you can sometimes watch a documentary or a film and it can be inspiring. You walk out of the cinema and you feel a little bit elated. Interviewee: Exactly. And that feeling that I want to leave you with, is why I am here and why I am doing this. I feel that is my purpose in life. Interviewer: And that's a gift. You get on stage to make people laugh. Is that not something we should do in our everyday life, not take things so seriously and to laugh? And sometimes, to laugh with each other is to tell stories, I suppose. [00:07:02] Interviewee: Yeah. If you think of any home situation, you grew up in a family with lots of brothers. And then something happens and one brother comes and he says "You won't believe what happened today!". And he tells the story and the whole family laughs about what happened. The story that one of your brothers brought to the family, it wasn't necessarily a joke. It's a story. But it created an atmosphere of warmth and joy and laughter. And laughter is something you can't control, it just pops out. It's almost like your brain isn't able to process what has happened and the automatic response is laughter. So you can't really fake it. If someone says something and you laugh at something, even if it is inappropriate, your brain is like "I don't know how to answer this" and so you laugh. Interviewer: Are there any life lessons that you have learned while being on the road doing comedy that has changed your outlook? [00:08:05] Interviewee: Yeah, I think we are scared to take risks in general. We enjoy the comfort and the security of what we know and what we have always done. The comfort just to be sure of the outcome of whatever we are going to do. Interviewer: Be it worldview or our jobs. Interviewee: Yeah, your family, where you grew up, the people you hang out with. The familiarity makes you feel comfortable, sometimes too comfortable, safe. And comedy is one of those fields where you are judged immediately. You came to the show in the weekend, for example. You watched me and you judge me immediately. I tell the story or the joke and I know immediately whether it is good or bad. Because there is no later on to see the ratings. We know, all of us in that room, "That was not great". [laughs] And so, the feedback is so immediate that you have to stay on your toes, but you also have to take risks and be willing to fall. Interviewer: And that is the lesson that you can take outside of that? [00:09:15] Interviewee: Yeah, so that supplies now in every aspect of life. You have to take the risk to take the reward. The famous saying "Fortune favours the brave". Whether it is on stage telling a joke or if it is in business or relationships. Just taking a risk with someone you see in the train and have an opening conversation, "So what are you doing there on your computer?". That is a risk you take, right? Interviewer: Yeah, because they could say "None of your business". Interviewee: They could say that, but they could say something that changes your life or impacts or creates a new relationship. So the ability to face fear and not be too perplexed by the outcome. Interviewer: How do people handle rejection then? [00:09:59] Interviewee: This is the thing, the more you get rejected, the more you will be okay with rejection. And I think that is one of the things that you learn in comedy, because you tell a series of jokes over a period of years. And not all of them are great. And a lot of them are actually rejected. Maybe not the whole show, but that joke in particular, people are like "No". I have had a case where once I told a joke, I told a story as it happened. So at the Boston Marathon, there was a bombing at the Boston Marathon. And I had this joke about running the Boston Marathon myself. I will tell you the joke. But I told them on the day it happened. So the people were like "It's too soon". So I am one of those people in comedy who believes it is never too soon. It is just how well you contextualize what has happened and how quickly you give the feedback. If you wait, then you lose the shock and the impact of it. So something happens today, good or bad, you as the performer have to take the risk to decide how you contextualize the commentary. But the commentary is happening, no news agency is not reporting on it. They are saying something, just contextualizing in a way that makes you - the receiver - okay with discussing this. So the difference with comedy is that there is a laugh-element to it. We are further victimizing the victims and I am very conscious of that. In Africa, we had Oscar Pistorius who shot his girlfriend and there were a lot of jokes about Oscar Pistorius being a paraplegic or not having legs and how he shot his girlfriend. And I felt a lot of those jokes further victimized the victim, which was Reeva Steenkamp, who was killed in the incident. And I felt as if those jokes were not intelligent. So I did tell jokes, but it was never about the fact that Oscar tried to shoot his girlfriend. It was rather elements around the incident. So for example, back to the joke about the Boston Marathon, the joke was about me having a hard time running or taking part in the marathon. And I'd be so tired and if I heard "Hey guys, have you heard there is a bomb?". I would be like "I don't need to finish the race" and peeling off on the side. [sighs] "At least I don't need to finish, no one is watching anymore". And when I started it - now it's not in the context anymore, it doesn't sound so cool - the moment I said 'Boston Marathon', the crowd went "Ooohhh". The interesting thing was, I told the joke the next day, but I rephrased it, because I realized that I presented it in a way that it made it seem as if I was being insincere to the victims. The joke was more about me, being in a race. And the context of 'If this happened'. Interviewer: So was that a current contextual story, which people could relate to and you were trying to make it about yourself, not about the victims? [00:12:39] Interviewee: Yeah, the secret sometimes with telling sensitive stories, comedy lives in the world of controversy, of prejudice, of polarization. "You're from Manchester, you have a Welsh accent". He is black, he is white, he is male, she is female. A lot of those polarizing topics is where the prejudice of comedy lies. But it is the way you present that, it is a fine art and there is a very fine line between being prejudice, being racist and being observant and contributing to the conversation in a way we both laugh. Because it is our differences that make us so interesting. Sometimes, a comedian tells a joke on a topic that you have heard before, but it lifts you in a different feeling. It made you feel "I don't feel uncomfortable listening to this person". And maybe the context is even similar. It's because these topics, there is a fine line how you present them in a way where people feel a part of the conversation. And it's very powerful if you get them right. You can have a career that can transcend your own culture, countries and you can develop a fan base that spreads across the world. Interviewer: I remember talking at work once about it, a political, religious aspect of life. And people were a little bit like "Why are you talking about this in this context?". And they were a little bit uncomfortable with that, but the reason why I like to talk to people about things that are outside the normal conversation is to try and influence people to think outside of the box. And to think "Maybe what I am thinking is not right". I am not saying I have it right. But I just like to challenge people's thoughts. Do you do that a little bit? [00:14:27] Interviewee: If you have an office space and you are standing at the fax machine with a cup of coffee, and you are having a discussion and you say "Hey, what's up with this religion thing?", it's like "What is he going on about?". Interviewer: Don't start this topic, or that kind of thing. Interviewee: That is a risk and probably a risk I would not take in a conversation. But I would take that risk on stage. The topics of religion, politics and race, I would present them on stage. Only because I understand that humour is disarming. If you want to discuss those topics, humour is actually the best way to approach those topics. Because humour puts people at ease and a few laughs would make you more accepting about what I am about to say than if I come up at the coffee machine, it would be like "Oh, this guy really has some racist topics right now". You have to live in a world where you discuss polarizing topics, but you have an advantage in that you know people will be laughing. Because of the way the dynamic of a room works, I'm on stage, I'm elevated, I have a microphone. People have paid to come see me. I'm in a position of power. So, there is a power imbalance in the room the moment I step up. Which everyone has accepted by buying a ticket. But it's my job as the entertainer to level us. I will make a few jokes about myself. The reason for doing that is to level the room, so that you feel equal to me. And my style is very conversational. To anyone watching, it is almost as if we are having a conversation. It didn't feel like a performance. Because that is my style. Interviewer: You are engaging with that guy in the audience somewhere? [00:16:13] Interviewee: Yeah, it's a levelled room. It's bringing the room together. And then I know I can discuss topics where you are using humour. I am a flawed person. And the flaws make me easier to accept. So when I present my flaws to you - whatever they are - in humour, you then relax as an audience. You are like "Okay, this person is flawed like me. We can have fun". Interviewer: Should we do that in life as well, how do we do that in a social environment? Let's say we went to a party where we didn't know the people very well. If I went with my partner to a party and it's like "Some people I don't know there". [00:16:54] Interviewee: You see it often, you visit someone and they have a big house. And then you are like "What a beautiful house" and they are like "Oh, it's nothing, my Dad bought it". They try to play it down, so they are not on a pedestal. Or they bake a cake "Oh, it wasn't much". What they are trying to do socially, is trying to level. "I am not better than you because I made a cake", or "I am not better than you because this house is big". They try and give context "Oh, my Dad bought it", or "It's from the shop down the road", or "It's an old recipe my Gran had. It's not my intelligence that made this cake. It's my Gran's old recipe". Then we are all like "Yeah, I also have a Gran". So we are finding those common threads that make us equal. Comedy and good comedians are very good at creating that. But those social skills don't just exist in comedy, they exist as you rightly pointed out in social interactions between human beings. And there is a lot to gain from it. Even somebody who believes that they are socially inept or awkward or have no social skills. Those little titbits can be taught, you can learn those little tricks here and there that makes it a bit easier. And sometimes, all that is said in between us is that I see you as above me or you see me above you and therefore you have difficulty engaging. We'll meet someone, maybe someone who's famous and then you hear the comments after engaging with them. "Oh, they are so down to earth". Because in your mind, that block has been broken that the person is above you. You say "What a nice, down to earth person". The down to earth part is basically saying "He is just like us", or "She is just like us". That is the most important little leveller in social interactions, the ability to see people as you see yourself. Interviewer: You do a lot of shows and you must get a lot of different types of people coming to these shows. I am just assuming what might be going on in your brain is "These people have everyday jobs, they are going through struggles, I need to make them feel comfortable for the night and have a laugh". Everybody struggles in their life with wanting to be successful or wanting to make the most of this life. How should we see this life that we have? We have a limited time here on this planet. What is the best attitude or outlook we should have in this life? [00:19:24] Interviewee: Clint, I have known you since 2001. We are now 2019. So that is 18, almost 19 years that I have known you. We did music together, you made music as a band, I wrote some music for you. You made music for me, were part of the group that I was a part of. And at the time we had different goals, right? We were hoping to break through, maybe break through internationally, create a little label. We had little goals that we had set for ourselves, most of them retrospectively - after looking back 19 years - we haven't achieved. We never created the label. We don't own massive pieces of sound equipment that we could hire out. We have moved on with our lives. That whole experience that we endured, I look back at it so fondly, because it made me enjoy every moment as it happens. What we always do as human beings - and it's good to have goals - but we live in expectation and we are in-orientated "This is the road to there. Ah, I can't wait". The actual important part is the destination. But the true destination is actually the journey. So when I look back on the last twenty years or the twenty-year period or for the most part, the 10 years we did that, a little bit less, I realize that the goals weren't the destination or the joy. It was what was happening at the time. It was us in the actual bus traveling. That was the beauty. That was it. It was sitting in the studio and making the music. It wasn't the end goal, that was it. So our lives as 70, 80, 90 years if you are lucky, when you look over the course of 90 years, those moments, those five or six years we spent making music intensely, that was the beautiful destination. That was it. There was nothing necessarily coming off that, that we should have been ignoring this way. Not living in this moment, because we were waiting for the end. So I try as much - and for everyone - to live. Right now, we are doing this podcast. For me, this is the most important thing. Whether this podcast is getting 256 views or 256,000 views, the most important thing right now is you and me, my friend, we are doing this podcast and we are having this conversation. This is it. Interviewer: That's awesome! Do you think at the time when we were younger, we were enjoying those times at the time? Interviewee: Yes. Interviewer: But also, we probably think back more fondly on those times. [00:21:51] Interviewee: Yeah. Fortunately, we were enjoying ourselves. So it wasn't like we were having painful sessions, because we were looking for the goal. I think that's what happens to a lot of people at work. If you think about a job, a 9 to 5 job, you think of how many hours you spend at your job over a period, or if you have been at a company 20 years or in the field 25 years. If you don't like your job and you sleep 8 hours, you spend 8 to 9 hours at work, 2 to 3 hours traveling to and from work, you are looking at the half of your life awake, spending on something that you don't like. For 25 years, that's way too long. So people who are in that position are actually missing their moment. Because they are living in a world where they can't look back on it fondly and say "Wow!" What we fortunately were doing was, we were also building something. Building our lives and creating something. We were having as much fun as possible. So even retrospectively looking back on our lives of joy, of our complete life, you enjoy where you are now, you enjoy where you were then. What I am saying is, I wish I could have known this now and we would have enjoyed it even more then. Because we enjoyed it - fortunately for us we did - but we could have enjoyed it more if we understood "This is it". Interviewer: That's amazing, I love this message, because it helps me as well. Because obviously, I have goals and visions for what this might become. But you have to enjoy it right now. [00:23:19] Interviewee: You have to enjoy it right now. Just enjoy every interview, every podcast, every mic-setup, every lighting-setup. The anticipation of the guest coming, the meeting with guests, off-camera conversations, your pre-preparation when you are writing your notes. That's all the joy. The joy is this whole experience. It's not one day when this thing is a big deal and when you are like "This is what I did it for ". No, you are doing it for this moment. Interviewer: You built a personal brand. Interviewee: Yeah. Interviewer: Carvin - as we will see in the interview - has built a personal brand. I am building my personal brand. Do you think that even if people don't start their own business, that they should be thinking about their personal brand? [00:23:59] Interviewee: Yeah, definitely. I am in a position now where I am able to turn my brand into a legitimate business. So I have an accountant who says to me "Okay, your brand Carvin H. Goldstone, comedian, is an established brand. There is money coming into the brand". So you set up a business in the name of the brand. So my business set up is Carvin H. Goldstone. The money coming in or the income that comes into the brand is then now building up the brand's portfolio to do other things. So Carvin H. Goldstone, not me, the company, can at some point buy property. It can open a school. Interviewer: It could be a media company, maybe. [00:24:47] Interviewee: Yeah, it can open media, it can teach podcasts, it can do talks. Because the Carvin H. Goldstone brand that has been built - because it is not a company now - doesn't have to go through all the tedious processes of making its name known. It exists because it's quietly being built in the background for the last 10, 15 years. Now, all it has is a structure and a home to really expand. I plan to open a school of comedy and media. And I'll do it in the brand that has been built, not necessarily myself Carvin Goldstone being present all the time teaching and whatever. But the brand will be powerful enough to do the work. To do the work that I would have had to pay for if I started a new school, to open up a school of comedy. That is now rebuilding something from the ground, what is this? Who is Carvin Goldstone? So people have an idea, there are these clips that they can watch back, so they know what the product that I produce is about and they can expect it in this brand. Interviewer: So it's about leveraging all of this hard work in the past? Interviewee: Exactly, leveraging everything. Everything you are doing leverages for later on. But you have to be conscious to enjoy it while you are creating it. And that's the key. Interviewer: You were brought up in quite a religious background. And then you broke out of that, from what I see. Being in a religious setting can sometimes restrict you or limit your worldview or your outreach. So now that I am out of it, I feel like the world is a much bigger place. But there are obviously things that come with it, like family. So how do you deal with that? [00:26:43] Interviewee: I think growing up in Africa and growing up in African Christianity, we grew up Christian in Africa. We grew up with a very restrictive and legalistic form of the belief system. Christianity has its confines and its rules and laws. But in Africa, some of those things are exaggerated. So we grew up in communities where if you are Christian, you don't drink alcohol in any way or form. The legalistic framework kind of gives us a specific way of approaching and puts the God experience in a sort of box. And that box is everything to the people in it. So anything outside of their box is going to be offensive, it's going to be wrong. it's going to be demonized. And it's going to be seen as breaking down the comforting safe structure. Because that's what you are doing, when you challenge it. You are not just challenging, you are challenging the pillars on which people have built their homes. And when you pull those pillars away, the danger is that everything they have stood on and everything they have believed in collapses. That's why they fight it. That's why you fight it. Cognitive dissonance. The brain's inner ability to even take something that's logical and understand it, because it destroys your world. So your brain finds different ways to just prove it. Interviewer: You are so heavily invested in that thought. [00:28:14] Interviewee: Yeah. So I say "The sky is red". And you are like "No, actually it's blue". I'm like "No, it's red". And my brain convinces me that it's red, because the sky being blue is going to destroy this business that I've made, selling paintings where the sky is red. And this is impossible to now be blue. It messes up my whole world. But breaking out of that is very difficult if your society and the community you come from is very entrenched in it. So it takes a lot of courage to think differently. But I think, at the same time, sometimes you are just ahead of the curve, right? So new ideas and new thinking, it requires a few mavericks who step out of their comfort and think differently. The way we think now might be seen as evil or demonic or whatever. They demonize it. But in 10 or 15 or 20 years from now, you might find that we are not alone in our alternative thinking. Because we live in a generation where access to information is so much easier. So people will basically have access to alternative thought. You think of the reformation, people like John Calvin and Martin Luther, they were sort of the alternative thinkers of their time. Because they were questioning existing in a versatile church structure. Interviewer: They didn't get treated very well. [00:29:42] Interviewee: Yeah, they were ostracized, they were put aside, some of them were put to death, in those times. But if you think of the thought processes that they put forward back then, not all of them refined, but on the base, a lot of those thought processes found life way beyond their death. And the way of doing things was fundamentally changed for a large part of the population. Instead of everyone moving this way, and two guys moving that way, we now see a split where a lot of people are now protestant. Because those protestants, their thinking eventually found ground. So I think when it comes to thinking about how we think about God, I think the traditional Christian and especially in Africa, that way of thinking what God is in a very humble almost hand-out kind of way, that is going to be challenged by people being able to live a life where they have things. Christianity thrives in Africa, because poverty and disease thrive in Africa. So what do you do when people are poor and sick? You offer them hope. And religion is hope. And hope is always welcome in a time like that. In countries where maybe poverty is not such an issue and medicine is readily available for disease, you find less dependence on spiritual hope. Because the practical solution is right there, it's easy to take hold off. Interviewer: So there could be a paradigm coming? [00:31:13] Interviewee: Yeah. There is definitely going to be a shift. But I think it's going to depend on how Africa in particular - and maybe the third world - is able to come to grips with its core issues. Housing, water, sickness, poverty, hunger is a huge problem in Africa. What do you when someone's hungry and they have no option? What would you do? You pray, that's all you can do, because there is no other practical way of getting stuff. You live with last resorts, really. And a lot of people in religion find themselves at last resort situations. And so, they call on that. And look, it is comforting to at least think that there is a way out of this that is beyond your control. I think as human beings, in our darkest moment or in our trying times we want to know that there is a superior force that will bring us through this. That will take care of our needs. And the greater your need, the greater your basic need, like [00:32:19] hierarchy of needs, the base needs, the greater you are going to need your faith and your dependence. Because you need so much. Interviewer: This is what I am thinking at the moment, this is my world-view: Like you said, people reach out to a God that might help them at the time, which is like "It is my last hope". I think where we are being guided now, is to think that we can solve these things at a human practical level. So we should challenge what's going on in the banking system, in the world government systems, where it's causing poverty, it's causing inequalities. So we as human beings, the citizens of this world should get together and really make a movement that starts to eliminate poverty, starts to decrease wars, because of our actions on this Earth. So we can - in a sense - save ourselves. [00:33:22] Interviewee: Yeah. So the move toward a new humanistic approach to saving ourselves, as you point out, it comes from a disillusionment. This illusion with the state which has this unholy alliance with religion. So matter what first world country - the big ones, like the UK and America - if they get to the core of their religious relationship, it's with a Christian partner, so Donald Trump is quite big on Christian ethics. And he's got a good relationship with the Christian community of America. And the relationship between the Christianity and the government is very entrenched. In the UK, the queen is the head of the church, the Anglican church, which is directly connected, they can't be separated. State and religion and church cannot be separated in the big nations. And in the Muslim nations, this is the same thing. It cannot be separated, they are intertwined. But what is the result for the majority of people around the world? This alliance that they have has not brought relief to the people of the world. So what do you do? Do you keep supporting it? Do people keep quiet when they see governments that are intertwined with religious belief systems? Do they just let them continue? No, people are thinking "This is not working. If the world is the biggest government in the world and some of the wealthiest ones have this relationship and there is still so much poverty, then maybe this is not the answer". So I think people are thinking of other ways. Because if we think about the three big religions, or the ones that influence our way of thinking, our way of life the most, the Jew and Christian tradition, Islam being the third, they come from a similar sort of area, region of the world. The Middle-Eastern region, the Middle-Eastern religions and they offer exclusivity. So whether you are Muslim or Christian or Jew, you have exclusive access to a God through your faith in that belief system. Which is quite different to the Eastern or the Indian religions, Buddhism or Hinduism, which allow for a polarity of Gods and allow for different belief systems. These ones that are very exclusive, they spread the widest. Interviewer: Because they can control? [00:35:47] Interviewee: Because they are selling you almost admission to a club that you can't get in, unless you are a member. So you can't go to heaven unless you have faith in this particular thing. And that's got a lot of appeal. I am not sure what the rates of evangelism or Hinduism is, but I am pretty sure it's nothing near the rates of Christianity, because it's selling hope. But the countries where this is practiced the most, the relationship between government and religion, the benefit to the world is not tangible. Especially in Africa. You will find that people are as poor as ever. And if we look who colonized us, it were the nations who had this relationship. So what did they really bring? They brought religion and they brought slavery. So how do you reconcile their God with good, when the result has been bad? There has been a lot of disease and poverty. It's very difficult for people to reconcile that. At a thinking level, the more education you get, the more you begin to question "What was this all about, really?" Interviewer: Is it also maybe keeping them dumb, in a way? Interviewee: The power, I think it was Livingston who was quoted, who famously said, or in reference to Livingston... Interviewer: David Livingston. [00:37:13] Interviewee: He was a missionary and a colonialist and an explorer. It was "When they came to Africa, we had the land and they had the bible. Now we have the bible and they have the land". So the African story is one of exchange of the good. So Africa gave up a lot of national resources to visitors. Whether it was Jan van Riebeeck who came with the Dutch or the English, the British, the Portuguese, all the visitors ended up with a lot. And the people of Africa didn't end up with as much. In fact, until today a lot of them don't have any land or any possessions over time. What they do have, though, is their religion. Africa is deeply religious. Their love of Christianity and a lot of them are Anglicans and Catholics and Charismatics. And so, the hope is in this thing that they have over time really had to exchange their national wealth for. Interviewer: I think we need to break out of that. And I think, as humans, we need to fix the problem. Hopefully there is an enlightenment coming within Africa. Do you see that or do you still see that it can be hidden from them somehow by those who want to control? [00:38:35] Interviewee: This is the thing about breaking the chains of your oppressor, Africa is going to find itself a new master if they don't get to grips with themselves. Because the Chinese will not let Africa just pass by. Africa is rich with resources. They are basically offering to pay off debts of African countries, "Take a loan from us, we'll board your harbour. And then, if you can't pay back the fee, we'll own the harbour. Or you'll give us rights to fish off your coast". Chinese fishing nets are cleaning up the natural resources in the ocean, the sea creatures. Interviewer: So they could be aware of this? Interviewee: Yeah, that's actually happening at the moment, Africa now finds itself with a new sort of master that's on the doorstep. Interviewer: It's an alarm bell, really. [00:39:34] Interviewee: It's an alarm bell, and I'm not sure how Africa breaks out of it. Because if you look at the history of Africa, there was a time in Africa when Africa was powerful. There was a time when Africa was a trading point, places like Tanzania and Zanzibar were travel routes between the East and Africa. So trading between Arabia, trading between India. Those routes existed before colonials came. You saw places like Timbuktu and Kush where Africans established kingdoms and dynasties and Egyptians had lots of technology, mathematics and hieroglyphics. What would have happened to Africa if it wasn't colonized? Would Africa have eventually developed? I don't think so. I think technology development is a combined effort and we are all basically a combination of all the great ideas and thoughts. So today we have microphones and we are doing podcasts. Podcasts are a great idea. How many little pieces had to come together to design, before we got to podcasts? Microphones had to be designed, ideologies, psychology had to be thought out. Conversation had to be thought out, cabling, cameras. There are so many little pieces that eventually got us to this. So the podcast itself might be a creation of something awesome, but there are so many little bits and pieces that had to be created before we got to this point. So I think likewise for Africa to have thrived, it couldn't have stayed in isolation. What could have happened, though - I am not sure if you have ever been to Dubai - but whenever I go to the United Arab Emirates, I always think "This is possibly what Africa could have been". Because the United Arab Emirates, Dubai in particular, was like this little fishing village, where guys would dive, open clams, pick poles. That was the trade of the Emirate people. And then, in Abu Dhabi they discovered oil. Once they discovered oil, they realized that oil is a massive resource and this is going to make us very rich. But the structure they put in place was how they were going to take it out and stay in control of the wealth. Which is very different to the African story. For example, they got the British involved and a few other people to come help them get the oil out of the ground. So they can't get the oil out of the ground, they know who can. But they don't want them to completely own it. So they have these laws in place where if you open up a business in Dubai, you have to have an Emirate partner. And I don't know if it is still in place, that partner had to be the majority partner. So if you wanted to take any wealth, you made sure that you were also enriching a local person. Africa's story is completely different. If you ever go to Kimberley, the big hole where they found the Cullinan diamond, that sits in the crown, they found in Kimberley these masses of diamonds. And it was just like wild, wild west. It is almost like crypto-currency in a way. because everyone just goes and takes whatever they need and you trade it and you move. And people are building these digging areas and little rigorous [00:42:43] there and someone digs next to it and they get a little breach. And there were just holes everywhere. Until, I think it was the De Beer, he got the idea that no man can form a diamond company and we can control how the digging and all that is happening. But when all of that stuff came out of the ground, it went everywhere except to people. You went to Kimberley, right? It's a dead town, it's hard to believe. I think it's the second place to have street lights in the world, I think the first was Philadelphia or something. So Kimberley was ahead of its time, you had the Kimberley stock exchange. It had its own stock exchange, it was trading diamonds, trading gold before Johannesburg was a thing. It was a city ahead of the world in many ways. And it had this amazing resource of diamonds. It was discovered I think in a river. The story goes like this: There were kids playing in a river and they found a stone. They gave it to a traveller. So the kids were playing with it, the traveller said "I'll give you something for it". The man checked it out, they were diamonds. So they knew. And diamonds, they obviously were kicked out of the volcano at some point. So they formed out of a volcano and pushed out. So they were in the river that flowed down. So they knew there was something there and they were 100% correct. Now there is a massive hole. The hole represents the wealth of South African Kimberley. But none of that wealth exists for the people of Kimberley. That wealth has been exported to particularly Britain. I sometimes wonder if diamonds and gold had been discovered in a time like today, like how Dubai or Abu Dhabi was set up, that Africa would have been a better place. It just makes you wonder what type of world we would have lived in. Because if you go to the UAE, you find that foreigners or visitors and local people, there is a relationship they enjoy or they experience that is so different to Africa. They don't see foreigners as colonists, they see them as helpers. It's co-laborers in mining the wealth of Dubai. Whereas in Africa, the people see the colonists as oppressors. I don't know if that relationship will ever change, the way the African people view Europeans in particular, who came to the different countries, like the French, some parts of the Congo, the Belgians and obviously the British and the Dutch. The Portuguese in [00:45:24] and Angora. I don't know if there ever will be a time when African people will be able to hold hands with these people. Because for the most part, the African people until today are still poor while a lot of these great-grandchildren and grandchildren of the original arrivals are still wealthy. And that gap in South Africa is probably the worst, that gap between rich and poor. Interviewer: I think it's probably up to these countries now, in a way, to redistribute technology, wealth, knowledge into the entire world, so that we can all benefit. If Africa is stronger, the whole world is stronger. So I don't think there is any point in people and powers that be controlling this wealth and trying to control people. It is probably beneficial to them right now, but our future, as our planet, as our children and our grandchildren, we need to build a place that is equal all around the world. And we have to make this movement, we have to do that. [00:46:24] Interviewee: Well, the problem with that, Clint, political systems that exist... Socialism - which in a slight sense is what you are hinting at - is not popular in the Western world. The idea that the Westerners would somehow give up their resources to help the less, I don't think that is going to catch fire. I know America already has a problem with any form of socialism among their own people, their neighbours, people at the border, you read every day of how they don't want to offer healthcare to immigrants at the border. That is what you are suggesting, that's probably the closest that they can practice it, and they don't want to practice it. I'm not sure how the UK feels about moving from where it is now to a more socialistic approach to solving world peace. Democracy remains the preferred political system. Capitalism remains the preferred financial political system. And as long as those exist, it will always come down to who has more knowledge, who knows more, who has better connections. And those who don't, will fall back. Interviewer: Not that I am a socialist, I haven't really thought about this a lot, but I think that we are going to evolve a different type of political system. It may not even be a political system. But there is going to be a new way of... Not governing people, because I think that's the wrong word. A new way of living. [00:48:08] Interviewee: Well the idea of democracy was that people chose the government. Democracy was that the people shall vote and the people shall govern. But the problem with democracy is that you can't have democracy with an under-educated election. So if the people don't know the deal, what's going on, they shouldn't really be allowed to vote. That might sound like a very dictatorial thing to say, but if people don't know what is on offer and who stands for what, how can they make an informed decision on who should lead? And so, political parties prey on that, they prey on the ignorance of people. That's why you have these far right leaning and far left leaning parties and movements that keep rising up. The fact that Donald Trump is in power is a direct response to Barrack Obama being in power. So the left ruling for two terms, the right being so agitated, they don't really care necessarily what the policies are. They just feel like they are being isolated. And so the voting is along racial lines and it's along really personal lines about who I am as a person, what I look like. In South Africa, too. As opposed to "What are the policies the party is offering?" Interviewer: Well, it has been great talking to you, Carvin. I like this thought-pattern and I think that the more we talk about it, the more we start to think about it and hopefully, the more people listen, the more we think about it. I don't have the answers. No one has the answers right now. But as we collectively think, we might come up with something that is going to work, that is going to help. [00:49:52] Interviewee: As a political system - just to round it up - what I think should happen, in a country like mine like South Africa, we have the unfortunate legacy of apartheid and being freedom fighters. And then a government that needs to pay or thank freedom fighters for what they did. So there is a payment system that's paid through government, the government positions and head of departments and mayors and premiers. So these positions at this point in time are not necessarily going to the best people that could take a country like ours forward. There is a list of people that haven't received any benefits for fighting in the struggle and giving up their lives and losing partners. A lot of the older freedom movements like the ANC, there is a big struggle of how the party moves forward. Because when they elect people like Jacob Zuma to the presidency, any thinking person in and outside the ANC will ask themselves "Was this really the best foot forward? When they looked through all of the ranks of the party, with a legacy of people like [00:51:11] and Walter Sisulu, Nelson Mandela, then Jacob Zuma? This is our best step forward?" And I don't think that necessarily is the best step forward or anyone else that comes afterwards. I think we are just in this awkward age of still having to pay people who help fight for freedom. My wish is, once we get through this tricky period, that we start appointing some ideals governments. The best doctor in the country is the minister of health. And the most decorated police man, active working, is the minister of police. And likewise, the most decorated judge is the minister of justice. So I think a very professional [00:52:02] EO private type approach to government is the only way we are going to fix our political system. Because I think in that case, we will at least get a lot of experience, firstly, in those fields. And logical thinking towards the best systems. I think as long as it's politicized and the people put into these positions are actually politicians and not professionals in those industries, we are going to keep running around in circles. So my ideal political system in South Africa - and I suppose in most parts of the world - would involve the best available person in that field being the minister of that. So I will give you a small example of a little political situation. There are ten of us and we are friends and you are good at making music, I am good at telling jokes and Pete is good at break-dancing. You are not going to ask me to be the break-dancer. In our little political group, it's going to be him, he should be the minister of break-dancing, because he is the best break-dancer and that makes the most sense. So that's a microcosm. On the grand scale, if we could get that sort of thinking into our political system, the best results for us to get the best police results is to have the best police man. Kind of conducting, because all the experience and the know-how is what's going to give us an advantage. Because knowledge is power and it gives an advantage. That's why you have knowledgeable people in high positions. Because the knowledge and that experience just makes us more dynamic, more sharp, makes us think better on our feet. And we don't have that. Interviewer: Carvin H. Goldstone, comedian, friend, thanks for being on LifeShot Podcast. [00:53:52] Interviewee: Thank you, it has been fun. Interviewer: And I wish you all the best for the rest of your trip in the UK. And if people want to see more about you, where do they go? Interviewee: I have a website, it's carvingoldstone.com. And you can find everything you need there. Interviewer: Great. Thank you very much. Interviewee: Thanks.

’n GES 101-episodeJan van Riebeeck verlaat die Kaap in 1662. Uiteindelik is sy droom bewaarheid om weer na die Ooste terug te keer. Maar wie het by hom oorgeneem en wat kan ʼn mens oor hulle vertel?In hierdie episode van GES 101 kyk ons na die post-Van Riebeecktydperk tot die “Goue Era” van Simon van der Stel. Goewerneurs soos Zacharias Wagenaer, Cornelis van Quaelbergen, Jacob Borghorst, Pieter Hackius, Isbrand Goske en Joan Bax word die hoofkarakters in die drama wat aan die Kaap van de Goede Hoop afspeel.Met die aankoms van Simon van der Stel arriveer die eerste ware stigter en ontwikkelaar van die Kaap. Vandag staan Groot Constantia en die dorp Stellenbosch steeds soos bakens op die historiese landskap ter herdenking aan Simon van der Stel. Skuld die wynvervaardigers van Suid-Afrika hom ook ʼn bedanking of twee? See acast.com/privacy for privacy and opt-out information.

Geskiedenis 101Na ons laaste episode in GES 101 is die aankoms van goewerneur Jan van Riebeeck kortliks bespreek. Maar wat het na die tyd gebeur? Wat moes hy doen om sy missie by die Kaap suksesvol te maak? Hoe was dit om in die Kaap te bly gedurende die eerste jare van VOC-bestuur? Dit is die kern van hierdie episode van Eensgesind se reeks, Geskiedenis (GES) 101.Natuurlik moes Van Riebeeck en sy bemanning sorg vir skuiling, voedsel en goeie verhoudinge met die plaaslike bevolkings. Dit was deel van die VOC se bepalings wat ontvang is toe die vyf skepe na Suid-Afrika vertrek het.Maar hoe het hulle ʼn skuiling gebou om hulself te beskerm teen die elemente en moontlike vyandige gemeenskappe? Wat was hulle planne om genoeg voedsel te bekom om hulle en enige besoekende skip se bemanning te voed? Miskien is die treffendste vraag: Was die verhoudinge tussen die VOC aan die Kaap en die plaaslike bevolkingsgroepe van 'n goeie aard, of is dit deur iets versuur? Luister gerus saam oor hoe die lewe aan die Kaap was toe die VOC hul nedersetting gestig het. See acast.com/privacy for privacy and opt-out information.

'n GES 101-EpisodeOp 6 April 1652 het die kommandeur van ʼn vloot VOC- skepe en bemanning by Tafelbaai voet aan wal gesit. Hierdie gebeurtenis was hoog op die historiese kalender tot en met 1994. Dit het as Stigtersdag bekend gestaan. Wat is die geskiedenis agter hierdie merkwaardige gebeurtenis? Eensgesind vertel dit kortliks in hierdie episode van GES 101.Nog voordat die VOC vir Jan van Riebeeck na die Kaap de Goede Hoop gestuur het, was daar reeds Europese seevaarders wat by Tafelbaai en elders langs die weskus voet aan wal gesit het. Die enigste verskil was dat hulle nie so lank gebly het soos die Van Riebeeck-sending nie. Die VOC het eers in 1651, met die nodige inligting, planne beraam om ʼn verversingstasie (wat ook handel met plaaslike bevolkings ingesluit het) by Tafelbaai op te rig. Waar het die inligting vandaan gekom? Die VOC se instruksies aan Van Riebeeck is duidelik aan hom gekommunikeer, maar die implementering daarvan was nie so maklik nie.Die lewe vir die VOC- amptenare en bemanning by Tafelbaai was uitdagend om die minste te sê. Wat het Van Riebeeck en sy bemanning by die Kaap gedoen om te verseker dat hulle elke probleem wat hom voorgedoen het, die hoof kon bied? Hoe het Van Riebeeck probeer om orde te skep en te handhaaf? Wat van 'n basiese vraag soos: Wie was Jan Anthoniszoon van Riebeeck nou eintlik? Dit is maar net ʼn paar temas wat in hierdie episode behandel word.Let op dat die historiese en kulturele erfenis van die Van Riebeeck-tydperk steeds in Suid-Afrika sigbaar is. Nee, ek bedoel nie die Kasteel De Goede Hoop in Kaapstad nie. Dit is eers na Van Riebeeck se tydperk as goewerneur gebou. Die aankoms van Van Riebeeck word selfs ver bo in die noorde van Suid-Afrika die erkenning gegee wat dit verdien. Kyk mooi na Tukkies se universiteitswapen en jy sal sien dat dit o.m. drie goue ringe bevat. Simbolies verteenwoordig hulle die lewe en loopbaan van ʼn man wat die hooffokus van hierdie episode is. See acast.com/privacy for privacy and opt-out information.

’n GES 101-episodeIn die vorige GES 101-episode het die gesprek geëindig met die suksesvolle sending van Dias wat ʼn weg om die Kaap de Goede Hoop gevind het. Maar wie het in sy voetspore gevolg?In hierdie episode kyk ons na die sukses wat Vasco da Gama gehad het toe die nuwe Portugese koning, Manuel I, die nodige ondersteuning aan hom gegee het om verder as Dias te vaar. Da Gama het so gemaak, selfs die kusstreek van Natal gesien en die einste naam aan die streek gegee.1. Vasco da GamaDa Gama was nie die laaste seevaarder wat om die Kaapse kus gevaar het nie. Franse, Engelse en Nederlanders sou die Portugese se voorbeeld volg. Waarom nie die Spanjaarde nie? Dalk het die Biskop van Rome insae in die besluit van die Spaanse monargie gehad?2. Jan van RiebeeckHierdie episode beoog om die maritieme reise om die Kaap te verduidelik voordat Jan van Riebeeck deur die VOC gevra is om ‘n verversingstasie daar op te rig. Maar hoe het die idee ontstaan om in die eerste plek Tafelbaai as ʼn halfwegstasie te gebruik? Dalk is die idee al voor 1652 oorweeg? See acast.com/privacy for privacy and opt-out information.

Terwyl geskiedkundiges meen dat politici geskiedenis dikwels manipuleer en inspan om hulle eie posisie te versterk, sê argeoloë die aarde vertel nie leuens nie. Marlinee Fouche berig dat argeologie juis kan help om van die leë spasies in ons geskiedenis in te vul. Vondse uit veral die ystertydpek, toon dat hier wel mense in Suider-Afrika voor Jan van Riebeeck se aankoms in 1652 gewoon het.

Terwyl geskiedkundiges meen dat politici geskiedenis dikwels manipuleer en inspan om hulle eie posisie te versterk, sê argeloë die aarde vertel nie leuens nie. Marlinee Fouche berig dat die argeologie juis kan help om van die leë spasies in ons geskiedenis in te vul. Vondse uit veral die ystertydpek, toon dat hier wel mense in Suider-Afrika geleef het voor Jan van Riebeeck se aankoms in 1652...

A Khoi Khoi woman named Krotoa (pronounced *cra-toe-wah) was one of the first local people to interact with Jan van Riebeeck - the Dutch colonial administrator who founded Cape Town. Krotoa was Van Riebeeck's interpreter, and was instrumental in ending the first Khoi Khoi-Dutch war. But colonial tradition has not smiled kindly on our heroine, who is portrayed as an alcoholic and a woman of loose morals. As we celebrate Heritage Month, Senior Reporter, Candice Nolan explores Krotoa's life story

A Khoi Khoi woman named Krotoa was one of the first local people to interact with Jan van Riebeeck - the Dutch colonial administrator who founded Cape Town. Krotoa was Van Riebeeck's interpreter, and was instrumental in ending the first Khoi Khoi-Dutch war. But colonial tradition has not smiled kindly on our heroine, who is portrayed as an alcoholic and a woman of loose morals. As we celebrate Heritage Month, Senior Reporter, Candice Nolan explores Krotoa's life story..

It’s womens month in SA. I choose to reflect on a powerful historic figure who helped shape the land we know today. A Khoe woman named Krotoa was one of the first local people to interact with Jan van Riebeeck – the Dutch colonial administrator who founded Cape Town. Krotoa was Van Riebeeck’s interpreter, and […]

It’s womens month in SA. I choose to reflect on a powerful historic figure who helped shape the land we know today. A Khoe woman named Krotoa was one of the first local people to interact with Jan van Riebeeck – the Dutch colonial administrator who founded Cape Town. Krotoa was Van Riebeeck’s interpreter, and was instrumental in ending the first Khoi Khoi-Dutch war. This is one of my favourite pieces. The SABC broadcast this story in 2017. For more podcasts, visit the Spudcaster page.

Leon van Nierop het verlede week in sy fliekrubriek op Monitor die rolprent KROTOA, oor 'n Khoi-vrou en Jan van Riebeeck, geprys as een van die beste plaaslike rolprente wat nog gemaak is. Maar terwyl Van Nierop die fliek gegradeer het met 'n punt van 9 uit 10, woed 'n debat elders, veral op sosiale media, oor wie die reg het om hierdie soort verhale te vertel. Heindrich Wyngaard het die uitvoerende direkteur van kultuur by die ATKV, voormalige Menseregtekommissaris en stryder vir die erkenning van bruin mense se identiteit, dr. Danny Titus, hieroor gevra.

Met agt internasionale toekennings reeds op sy kerfstok, staan die fliek KROTOA gereed om die plaaslike loket aan te durf, en die omstredenheid wat daarmee gepaard gaan om 'n storie oor Jan van Riebeeck se Khoi-tolk en confidante te vertel. Anna-Marie Jansen van Vuuren het die eerste vertoning van die fliek in Johannesburg bygewoon en vir die vervaardigers gevra hoekom die storie juis nou relevant is.

Toe Jan van Riebeeck en sy volgelinge in April 1652 in die Kaap voet aan wal sit, is Herry en sy Strandlopers die eerste mense van Suid-Afrika met wie hulle kennis maak. En sommer al op 7 April 1652 word Herry deur Van Riebeeck op die Dromedaris onthaal. Hierna volg 'n rits gebeure wat daartoe lei dat Herry teen vergoeding as tolk vir Van Riebeeck optree in ruiltransaksies en onderhandelinge met die inheemse groepe aan die Kaap. Herry en sy volgelinge vermoor egter ook die Kompanjie se veewagter en verdwyn met al die vee. Nog oortredings volg later en telkens keer Herry na 'n lang afwesigheid doodluiters terug en word deur Van Riebeeck vergewe. Uiteindelik word hy wel deur Van Riebeeck na Robbeneiland verban, maar slaag daarin om te ontsnap en weer sy verskyning by die fort te maak.

Antoniem wonder of mense besef hoe inkonsekwent hulle optree. Vlugtelinge en onwettige immigrante moet teruggaan na waar hulle vandaan kom, maar moes dit dan nie vir Columbus en Jan van Riebeeck ook gegeld het nie?

Zesde deel van de veertiendelige serie 'De loffelycke compagnie' over de geschiedenis van de VOC. De reis naar de Oost vergt, door de barre omstandigheden aan boord, veel slachtoffers. Daarom krijgt Jan van Riebeeck in 1652 de opdracht een verversingspost te stichten aan de zuidkust van Afrika. De eerste negen ‘vrijburghers’ die zich aan de Kaap vestigen zijn de voorouders van de huidige Afrikaners.