Doctoral Degrees (History)
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Browsing Doctoral Degrees (History) by Author "Ferreira, O. J. O."
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Item Open Access Bloemfontein gedurende die bewind van president F.W. Reitz, 1889-1895: 'n kultuurhistoriese studie(University of the Free State, 2015-04-07) Botes, Sussana Marianna; Wessels, A.; Ferreira, O. J. O.English: Francis William Reitz served as the fifth State President of the Boer republic of the Orange Free State from January 1889 to December 1895. This study discusses both the material and nonmaterial culture of Bloemfontein and the way of life of the inhabitants, during President Reitz’s time in office. During the Reitz period the town of Bloemfontein developed rapidly and the community underwent far-reaching changes. The arrival of the first railway in Bloemfontein in 1890 was the main incentive for the town’s rapid development and created new markets, resulting in greater prosperity and an increase in population. This in turn resulted in a growth in housing, the development of infrastructure and improvements in many areas. By the end of the Reitz period the Free State capital was a prosperous town with a relatively wide range of businesses, impressive public buildings, stately houses, several good schools, a wide range of religious denominations and a model black township. The advent of the railway marked the end of the town’s previous isolation, and contact with other towns and people was expanded. The white population was of cosmopolitan origin but the Dutch-speaking Afrikaners, English-speaking inhabitants, Germans and Jews, all played a leading role in the community. In general persons of different nationalities were on good terms with each other and white people of different nationalities were welcomed heartily to the Bloemfontein community of those days. The relationship between white and black inhabitants was that of master and servant and blacks were subjected to many regulations and restrictions. Therefore the social conditions of the brown and black people were inclined to be poor. Bloemfontein only had a very small Indian community, and in 1890 the Indians were prohibited from farming or conducting businesses in the Orange Free State, with the result that most of the Indian traders soon left Bloemfontein. New Indian settlement was largely discouraged. Dutch was the official language of the Boer republic, but English was so widely spoken in Bloemfontein that the Free State capital had a predominantly English character. By this time Dutch was already gradually developing into Afrikaans. In the 1890s Bloemfontein, with its dry healthy climate, was widely known as a health resort, especially for people with lung diseases and consumption. Patients from all over the world came to the Free State capital in search of better health. But despite the healthy climate, poor sanitary conditions and polluted water sometimes led to epidemics, such as diphtheria, typhoid fever and smallpox, and an increase in the death rate. Drought, locust plagues and the division of former large farms into smaller units, gave rise to an increased influx of poor-white people (especially Afrikaners) to the capital, in search of jobs. The social life of the more prosperous part of the white population was informal and lively and there was no shortage of recreation and entertainment. After the coming of the railway many overseas entertainers performed in Bloemfontein. The capital also had its own talented singers and musicians, and a variety of cultural societies and organizations enriched the lives of the inhabitants further. The strong Late Victorian influence was reflected in the clothing, interior decoration, furniture, food, garden layout and social traditions of Bloemfontein’s inhabitants. The church and religion influenced almost every aspect of the people’s lives, as they regarded religion to be of prime importance. Both the government and church were involved with education and in 1895 the Orange Free State became the first South African country to implement a system of compulsory education for white children. The Anglican Church played a vital role in the education of brown and black people.Item Restricted Die Jordaan-familie: 'n historiese ontleding van hulle genealogie en die vestiging van 'n toerismeroete(University of the Free State, 2005-04) Jordaan, Marthinus Johannes Steyn; Barnard, S. L.; Ferreira, O. J. O.English: The origin of the name Jordaan dates back to the Creation, with the name Jordaan as a surname dating back to 970 AD. This study analyses the history of the Jordaan family since the origination of the surname Jordaan in the southwest of France in the Beziers district, through to the arrival of the two Jordaan brothers in South Africa as Huguenots, up until the uneven distribution of the three Jordaan bloodlines in South Africa, and their subsequent distribution until approximately 1955. The history of the Jordaan family in South Africa can only be thoroughly analysed by revising the history of the Waldensian movement, the rise of the Huguenots and Protestantism in France and other European countries, as well as the history of the DElC. This study focuses on the continuous interplay of actions and reactions between the Waldensian and Huguenot movement on the one hand and the French king and the Roman Catholic Church on the other. The study explains how these actions and reactions led to the eventual arrival of the two Jourdan brothers as Huguenots in South Africa in 1688. The project also reveals that despite the large loss of life amongst members of the Waldensian movement since the twelfth century, as well in as the Huguenot movement that ran parallel to the views of Luther and Calvin, these religious movements still exist to this day in certain parts of the world. The suppression of these two movements, particularly in France, gave rise to a mass exodus of French citizens to different parts of the world. The eventual arrival of the two Jourdan brothers in South Africa would, amongst other things, leave a lasting impression on their descendents and others in South Africa. Also in the various communities where members of the Jordaan family resided, there is to this day still evidence of their presence. From the time of the arrival of the two Jourdan brothers in South Africa, they joined the other Huguenots in the Cape in the fight against the DElC authority for religious, educational and economic rights in their new place of residence. This study describes the circumstances in which the Jourdan brothers found themselves and what they did to ensure economic survival. As the number of descendents of the ancestors, Jean Jourdan and lsabeau le Long, increased, the gradual dispersion of the Jourdan family members in South Africa began. The dispersion commenced in approximately 1741 and was almost complete by 1955. The study indicates how the dispersion took place, and also describes the cultural heritage left by the Jordaan family members. Formulas are used to express the percentage of Huguenot blood remaining in the Jordaan family. A map showing the distribution of members of the Jordaan family, as well as a map indicating streets and other places named after members of the Jordaan family, is also provided. The relationship between cultural heritage tourism relating to the Jordaan family and the genealogy of the family is also discussed. The discourse on the origins of the concepts of culture, heritage and cultural heritage is discussed broadly. This section goes on to discuss the concept of cultural heritage tourism, which is a new concept in South Africa. The last section of this study discusses the requirements to be considered when planning a cultural heritage route for the Jordaan family. There are various factors to be taken into account when it comes to planning and setting up the route and constructing an interpretation centre along the recommended cultural heritage route for the Jordaan family. A suggested model for cultural heritage in South Africa is proposed on the basis of legislation and other provisions. The planning of a cultural heritage route for the Jordaan family, including aspects of sustainability, carrying capacity, the difference between tourist and pilgrim and the establishment of interpretation centres in strategic places along the route, is discussed. The different proposals mean that there will no doubt be differing opinions on the subject. It is also possible that there will be different interpretations of the topic, which would stimulate the discourse for wider debate. Differing opinions do not necessarily mean that there will be a right or a wrong opinion .