View allAll Photos Tagged Infuse
Infuse Tea Bar in West Sayville is a great spot to stop. In addition to their wonderful teas there is an assortment of delicious-looking pastries which I had to resist.
La Provence Patisserie & Cafe French Macaron Flavors:
Lemon: Fresh Squeezed Lemon Curd
Chocolate: Chocolate Ganache
Pistachio: Ground Pistachio Buttercream
Lavender: Lavender Infused Buttercream
Hazelnut: Noisette Buttercream
Raspberry: Puree of Raspberry Buttercream
Vanilla: Pure Vanilla Bean Buttercream
Orange: Essence of Orange Infused Buttercream
Coffee: Espresso Reduction Buttercream
Rose: Rose Water Buttercream
Pumpkin Spice: Fresh Pumpkin Butter Cream
Photography infuses my life with a lot of magic. When I read fortune cookies, the predictions are full of princesses, witches and castles and jewels and pirates. But why wisdom? I believe that there's power in both magic and words, so, as she can unleash an earthquake, or send messages with birds, we can do a lot with words too, as well as with photos: so be careful, be wise.
Nuccio's Infused Olive Oils seen at the The New Orleans School of Cooking at 524 St. Louis Street in New Orleans, Louisiana.
Aren't these tea infusers just gorgeous. Just met up with L to pass her a parcel and she gave this to me. Just like her, I love tea, black tea especially and she got me some of that and these two infusers. Actually I have a little gourmet collection from her. Guess what I'm having for tea?
youtu.be/1qNeGSJaQ9Q It’s Alive !!!
Originally, the famed Dracula actor Bela Lugosi was cast as the Monster, and French director Robert Florey was assigned to direct. But after various screen tests, Lugosi refused the part, and Universal chose Britisher James Whale to direct. Significantly, this film then launched the career of unknown actor Boris Karloff, who is surprisingly uncredited in the opening credits of the film as the Monster.
Universal Studios made themselves famous for "horror" films in the 1930s. Following the success of their Dracula, starring Bela Lugosi, Universal put out a variation on Mary Shelley's story that would become hugely influential for decades. Universal's Frankenstein. Much has already been written about this film, so this review will not attempt to cover everything. James Whale's Frankenstein was a hybrid -- partly a horror movie, but also partly a sci-fi movie. The goal of FrankenFEST is to explore the science fiction aspects of the many Frankenstein films. Some have more "science". Some are more "horror". Some are just silly.
Synopsis
Henry Frankenstein and his hunchback assistant Fritz dig up a recently buried body and take down a hanged man. Henry still needs an undamaged brain, so Fritz sneaks into a medical college to steal one. He drops the first brain-in-a-jar, so takes the second, labeled "abnormal brain." Henry has his creature assembled on a table and awaits the storm's peak for the jolt to infuse life. Just then, his fiancee, Elizabeth, friend Victor and former teacher, Professor Waldman, come knocking at the door of Henry's spooky tower. Reluctantly, he lets them in. Baited by Victor's accusation that Henry is crazy, Henry shows them his experiment. The storm peaks and the creature moves. "It's Alive!" Waldman stays to help. Victor and Elizabeth express worry to Henry's dad, Baron Frankenstein. Meanwhile, Henry shows off his creature to Waldman. It needs time to mature. However, Fritz taunts it with fire, sending the creature into a rage. It murders Fritz. It beats up Henry before Waldman injects it with anesthetic. Victor, Elizabeth and the Baron arrive and take the sick and battered Henry back to the village. Waldman stays to get rid of the monster. Before he can, the anesthetic wears off. The monster kills Waldman and escapes. In the village, all is festive, music and dancing for the wedding. Elizabeth is troubled with premonitions of doom. The monster comes across a little girl who wants a playmate. She tosses flowers in the lake to watch them float. When she's out of flowers, the monster tosses her in to float. She doesn't. The monster is upset and flees. He goes into the village and sneaks into Elizabeth's bedroom. Before he can do anything, her screams bring everyone running. He escapes unseen. Maria's father brings her dead body into town. The Burgomeister organizes three search parties to find the killer. Henry leads the mountain group. The monster finds Henry alone, knocks him out and carries him away. The mob see this and purse them to a windmill. The monster throws Henry from the upper railing, but he catches on a windmill blade, so doesn't die. The mob burn down the windmill. Henry recovers with Elizabeth's doting. The baron makes a toast to a future "son of Frankenstein." The End
The "science" in Whale's Frankenstein is mostly medical or biological. Waldman describes Henry's work as being in "chemical galvanism" and "electro-biology." Henry himself describes the key being "rays" beyond violet in the spectrum. This "Life Ray" is apparently available in electricity. Much of Henry's lab is filled with large things that spark or arc. Electricity is, in this pre-atomic world, the magical stuff that can do wonders. Compare Henry's lab and creation with Rotwang's in Metropolis ('27). The motif of the mad scientist's lab being stocked with sparky things dates back to this era.
Compared to the Novel
The main characters are retained, although the names of Henry and Victor are swapped, for some reason. Universal's screenplay was more of an adaptation of a stage play written by Peggy Webling in 1927. Her successful play had to do something similar to Edison's screenplay, in paring the story down to some basic elements. Whale's film focused more on the hubris of unfettered "science" than on the philosophical elements of creator-creature obligations. The hubris of the "mad" scientist, as a plot trope, would endure many decades into future films.
Iconic Monster -- The famous monster was a combination of make-up specialist Jack Pierce (who created the flat-top head and bolts on the neck) and the characterization given by actor Boris Karloff. Their "monster" was too captivating to the public imagination, too iconic to ever really die -- as we shall see -- that he would reappear in many later films. Little children would dress up as the monster for halloween. Parodies and spin-offs would key off the Pierce-Karloff monster.
Much of the look of the film stems from the artistic style of German Expressionism. This style is a whole topic unto itself. The stark light and dark, the use of up-lighting, the asymmetry and odd angles all enhance the feeling of instability. Nothing is soft. Nothing is "quite right." Contrast Henry's tower with the village sets. They're all normal enough, and almost Disney quaint. The normal world vs. HIS world: dark, unstable and "off". The artistic style of German Expressionism would not remain popular beyond WWII, but its visuals in association with the mad scientist's lab would endure far beyond.
Far back into the 1800s, probably not long after Shelley penned her story, people would often confuse the monster and the man. The monster, in both the novel and the 1931 movie, had no name. He was, like the novel, called only, "my creation", "the monster" or "the fiend." It was Henry who carried the family name of Frankenstein. Yet, to the public imagination, such a strong character as the monster simply could not go nameless. He was often referred to as "Frankenstein" as if that were his name. That's not the case, but it has been a common enough mistake that it has stuck. The monster is more famous than the man.The more famous character gets the name. After all, children do not dress up as Henry (or Victor) Frankenstein.
Aside from the many Expressionist visuals, there is one scene which, though brief, is an interesting inclusion of a famous painting. When the monster accosts Elizabeth in her room, just as he sneaks out, and the others burst in, note Elizabeth's position on the bed. This very brief moment is also captured on the poster art.This seems an unmistakeable visual reference to Henry Fuseli's famous 1791 painting: "Nightmare" .Maybe this something that only art history majors might enjoy, but it was an interesting bit for Whale to include.
A curious note, is how much Frankenstein as a story had become intertwined with the classic vampire story: Dracula. For one, Universal released them both in 1931. Beyond proximity, Universal had originally cast Bela Lugosi as the monster, but he declined the part. Lugosi would, however, end up playing the monster in a few later iterations. As well, Webling's play, which served as source material, also followed a successful Dracula production by the same star. The two characters sprang from very different literary roots and told very different cautionary tales, yet, they would become paired in the popular imagination, as if they were somehow brothers.
Universal's 1931 Frankenstein is a movie classic that is not to be missed. It is a well-told and well-paced story, but more importunely, it is foundational to almost all the Frankenstein films to come.
I made my first batch of kimchi two years ago after reading about it’s incredible health benefits. Not only is it full of goodness derived from garlic, ginger, chili, cabbage, and onions, but it’s also fermented. Fermenting foods infuses them with powerful immune boosting probiotics and makes them more digestible which allows our bodies to derive more nutrition from the ingredients included, along with other foods consumed with them.
A yellow glow emits onto the concourse at Seven Hills from 3265s firebox as it races through double heading with 3526 on THNSW Train no. 6S62 ‘Blue Mountains Flyer’ bound for Central
11/5/24
Classic Buttermilk and a Banana Cream
Glazed and Infused
Chicago, Illinois
(March 26, 2013)
the ulterior epicure | Twitter | Facebook | Instagram | Bonjwing Photography
new pix to the kramat of sheik yussuf of macassar
faure/macassar, western cape- kramat of sheikh yussuf
A Kramat is a shrine or mausoleum that has been built over the burial place of a Muslim who's particular piety and practice of the teachings of Islam is recognised by the community. I have been engaged in documenting these sites around Cape Town over several visits at different times over the last few years. They range widely from graves marked by an edge of stones to more elaborate tombs sheltered by buildings of various styles. They are cultural markers that speak of a culture was shaped by life at the Cape and that infuses Cape Town at large.
In my searches used the guide put out by the Cape Masaar Society as a basic guide to locate some recognised sites. Even so some were not that easy to find.
In the context of the Muslims at the Cape, historically the kramats represented places of focus for the faithful and were/are often places of local pilgrimage. When the Dutch and the VOC (United East India Company aka Vereenigde Oostindische Compagnie) set up a refuelling station and a settlement at the Cape, Muslims from their territories in the East Indies and Batavia were with them from the start as soldiers, slaves and 'Vryswarten'; (freemen). As the settlement established itself as a colony the Cape became a useful place to banish political opponents from the heart of their eastern empire. Some exiles were of royal lineage and there were also scholars amongst them. One of the most well known of these exiles was Sheik Yusuf who was cordially received by Govenor van der Stel as befitted his rank (he and his entourage where eventually housed on an estate away from the main settlement so that he was less likely to have an influence over the local population), others were imprisoned for a time both in Cape Town and on Robben island. It is said that the first Koran in the Cape was first written out from memory by Sheik Yusuf after his arrival. There were several Islamic scholars in his retinue and these men encouraged something of an Islamic revival amoung the isolated community. Their influence over the enslaved “Malay” population who were already nominally Muslim was considerable and through the ministrations of other teachers to the underclasses the influence of Islam became quite marked. As political opponents to the governing powers the teachers became focus points for escaped slaves in the outlying areas.
Under the VOC it was forbidden to practice any other faith other than Christianity in public which meant that there was no provision for mosques or madrasas. The faith was maintained informally until the end of the C18th when plans were made for the first mosque and promises of land to be granted for a specific burial ground in the Bo Kaap were given in negotiations for support against an imminent British invasion. These promises were honoured by the British after their victory.
There is talk of a prophecy of a protective circle of Islam that would surround Cape Town. I cannot find the specifics of this prophecy but the 27 kramats of the “Auliyah” or friends of Allah, as these honoured individuals are known, do form a loose circle of saints. Some of the Auliyah are credited with miraculous powers in legends that speak of their life and works. Within the folk tradition some are believed to be able to intercede on behalf of supplicants (even though this more part of a mystical philosophy (keramat) and is not strictly accepted in mainstream contemporary Islamic teaching) and even today some visitors may offer special prayers at their grave sites in much the same way as Christians might direct prayer at the shrine of a particular saint.
photographer's note-
sheikh yussuf was the brother of the king of Goa (Gowa) with it's capital of Makassar. yussuf fought in battles against the Dutch and was eventually captured. he was transferred to the cape of good hope in 1693. he died in 1699. he had 2 wives, 2 concubines, 12 children and 14 male and female slaves.
*********************************************
Die Kramat van Sjeg Yusuf, Faure
Die Kramat1 van Sjeg Yusuf (Abadin Tadia Tjoessoep)2 op 'n klein heuwel naby die mond van die Eersterivier in Makassar, Faure, is 'n terrein waarheen Kaapse Moslems oor die laaste drie eeue pelgrimstogte onderneem. Yusuf is op 23 April 1699 oorlede en op die heuwel begrawe. Volgens predikant en skrywer, Francois Valentyn (1666-1727), wat sy graf in 1705 besoek het, was dit "een cierlyke Mohammedaansch tombe, wat van zeer hoog opgezette steenen, verheerlykt was".3 Dit is nie heeltemal duidelik of hy van 'n hoog opgeboude graf of 'n struktuur daaroor praat nie.
Dié tombe moes mettertyd veranderings en verbouings het en volgens Biskop Patrick Griffith (1798-1862) wat dit meer as 'n eeu later op 25 Januarie 1839 besoek het, het dit heel anders daar uitgesien...
and proceeded to a Mr Cloete's where we took horses and road (sic) to a Malay Mosque [i.e. the kramat] situated on the summit of a hill, to which we ascended by a rude Stone Stair Case, rather Circular and partly cut out of Limestone rock, by an hundred steps. We left our horses below tied to the door of a Caravansery where the Pilgrims who come every year from Cape Town and all around, lodge while they go thro' their devotions. Both Lodging House and Mosque are at present deserted and we cd. only see the Exterior of both. The Mosque has a small Mineret (sic) in the centre and contains the Tomb of some Prince and Priest of the Sect. The Building is square and low with a portico: the windows are screened within and all that could be seen through some chinks in the walls was some drapery. A curious sight, however, exists outside: graves covered with white Clothes, five or six of which graves are enclosed together with a low wall round them; two or three more are apart; each has a round black stone at the head round which a Malay handkerchief is tied, with another black stone at foot, represents the feet, so that with the white sheet over the body, one wd. imagine at first view that it was a corpse was directly before him, the representation of it is so like reality. These White cloths (of calico) are renewed every year and we found some sixty or more rotten ones under each of the last white Coverings."1
Die terrein is in 1862 deur die imam van die Jamia-moskee in Chiappinistraat, Abdol Wahab, aangekoop,5 maar die gebou het tot vroeg in die 20ste eeu bewaar gebly, hoewel dit by verskeie geleenthede klein veranderings en herstelwerk moes ondergaan het.
Die Oostenrykse wetenskaplike, diplomaat en ontdekkingsreisiger, Karl Ritter von Scherzer (1821-1903) het die Kaap in Oktober 1857 aan boord die Novara, op 'n omseilingstog van die wêreld, aangedoen. Hy het die volgende waardevolle beskrywing, deurdrenk met sy eie voor- en afkeure, nagelaat:
"The following morning we drove to a hill, ahout a mile and a half distant from Zandvliet, known as Macassar Downs, on which is the spot of interment, (Krammat or Brammat), of a Malay prophet.
This individual, so honoured in death, was, if we are to believe the Malays, a direct descendant of Mahomet, named Sheikh Joseph, who, expelled from Batavia by the Dutch Government for political reasons, settled in the colony about a century and a half ago, and died and was buried in the neighbourhood of Zandvliet. An especial deputation came over from Malacca to Cape Colony to fetch away the corpse of the defunct prophet, for conveyance to the land of his birth; but at the disinterment it happened that the little finger of the prophet, in spite of the most persevering research, could nowhere be found. This circumstance appeared to those simple believers sufficient reason for erecting a monument over the spot in which the finger of a Malay prophet lay hid from view. Even to this day the Malays from time to time perform a pilgrimage to the Colony and celebrate their religious ceremonies at the Mausoleum. Four followers of the prophet are buried with him, two of them Mahometan priests, who are regarded with much veneration by the Malays.
An extensive flight of stone steps leads to the tomb, the exterior of which is very insignificant, and, but for a small pointed turret, hardly differs from an ordinary dwelling-house. On entering, a low-roofed vault is visible, a sort of front outhouse, which rather disfigures the facade, and much more resembles a cellar than the portal of a Mausoleum. Above the arch of this vault an Arabic inscription has been engraved with a stylus but this is so painted over in brick colour that it has already become almost illegible. Judging by the few words that have been deciphered, it seems to consist of the first propositions of the Koran.
The inner room, provided on two sides with modern glazed windows at irregular intervals, is about the size of an ordinary room of 12 feet long, 9 wide, and 7 high (3.66m long, 2.74 wide, and 2.13 high). In the middle rises the monument, to which access is had by some more brick steps. Immense quantities of unwashed white linen cloth are heaped upon it, which seem occasionally sprinkled with a brown odoriferous liquid (dupa). As at the head of Sheikh Joseph, so at his feet several figures, resembling those in enamel used to ornament tarts, are drawn upon the linen cloth with the overflowings of the unguent. These have undoubtedly been formed accidentally, and it appears wrong and unfair to attribute to them any more recondite significance. The monument rests upon four wooden pillars, with pyramidal pinnacles or ornaments, and is richly decorated with fine white muslin, which gives to the whole very much the appearance of an old-fashioned English "fourposter," with its costly drapery and curtains. While the curtains are spread out all around, several small green and white bannerets stand at the upper and lower end of the sarcophagus. The whole interior is, as it were, impregnated with the incense which devout Malay pilgrims from time to time burn here, especially after the forty days' fast (Ramadan), or leave behind upon the steps of the tomb in flasks or in paper-boxes. On such occasions, they always bring wax-candles and linen cloth as an offering, with the latter of which they deck the tomb afresh, so that a perfect mountain of white linen rises above the stone floor. During their devotions they unceasingly kiss this white mass of stuff, and as they are continually chewing tobacco, this filthy habit produces disgustingly loathsome stains.
On the same hill which boasts the tomb of Sheikh Joseph, there are also, in ground that is common property, nine other graves of eminent Malays, enclosed with carefully-selected stones, and likewise covered over with large broad strips of bleached linen cloth, protected by stones from any injury by weather or violence. At the head and foot of each individual interred, is a single stone of larger size. Formerly the black inhabitants of the neighbourhood made use of this store of linen cloth to make shirts for themselves, without further thought upon the propriety of the matter. Latterly, however, a shrewd Malay priest spread a report that one of these ebony linen stealers had lost all the fingers off one hand, since which the graves of those departed worthies remain inviolate and unprofaned.
At the foot of the hill are some small half-fallen-in buildings, near a large hall, painted white, red, and yellow, consisting of a small apartment and a kitchen, the whole in a most dirty, neglected, and desolate condition. At this point the Moslems must have accomplished certain prayers, before they can climb the hill and proceed to visit the tomb. Over the door of this singular house of prayer some words are likewise engraved in the Arabic character, which, however, are now entirely illegible.
On quitting the Malay Krammat, we next undertook a tolerably difficult walk to the Downs or sand-dunes, which at this point extend along the entire coast line, on which the wax-berry shrub, as already mentioned, grows wild in vast quantities, and visibly prevents the further encroachments of the moving sand. The Eerst Rivier (First River) may be regarded as the limit of demarcation between the sand-dunes and the soil adapted for vegetation."6
'n Britse joernalis en historikus, Ian Duncan Colvin (1877-1938), beskryf sy besoek aan die Kramat vyftig jaar later in die begin van die 20ste eeu:
"It was in springtime that we made the pilgrimage, in October, the springtime of the south... We passed through cow-scented pasture and the cornlands of Zandvliet, and so towards the sea, guided by the white star of the tomb.
It stands upon a sandstone rock which the Eerste River bends round on its way to the sea, and you can hear the breakers roaring, though unseen behind the sand-dunes. A little wooden bridge crosses the river beside the drift... On the farther side the little hill rises steeply, and under it nestles a row of very ancient and dilapidated cottages. One of them is used as a stable by the pilgrims and another as a mosque, and upon its porch you will see a little notice in English that 'women are not allowed inside the church', a warning signed with all the weight and authority of the late Haji Abdul Kalil... Inside, this little chapel is touchingly primitive and simple, with blue sky showing through the thatched roof, and a martin's nest plastered on the ceiling of the little alcove. Between these cottages and the stream is a field of sweet marjoram, no doubt grown for the service of the shrine, and the way up the hill is made easy by a flight of steps build perhaps centuries ago, and ruinous with age. With their white balustrades, and overgrown as they are with grass and wild-flowers, they are very beautiful, and in pilgrimage-time we may suppose them bright with Malays ascending and descending. We mounted them to the top, where they open on a little courtyard roughly paved and encinctured by a low white wall. On the farther side, opposite the top of the stairs, is the tomb itself, a little white building with an archway leading into a porch. Beyond is a door, of the sort common in Cape farm-houses, divided into two across the middle. Of course, we did not dare to open it and peep inside; but I am told by a Mahomedan friend that the inner tomb is of white stucco with four pillars of a pleasant design. It is upholstered in bright-coloured plush, and copies of the Koran lie open upon it. The inside of the room is papered in the best Malay fashion, and over the window is a veil of tinselled green gauze. From the roof several ostrich eggs hang on strings, and altogether it is the gayest and brightest little shrine. The ostrich eggs hanging on their strings made me think of a much more splendid tomb which Akbar, the first greatest of the Moguls, build for his friend Selim Chisti, a humble ascetic, in the centre of the mosque at Fatehpur Sikri.7 If any of my readers have made a pilgrimage to that wonderful deserted city, they will remember the tomb build of fretted marble, white and delicate as lace, in the centre of the great silent mosque of red sandstone – surely the finest testimonial to disinterested and spiritual friendship that exists in the world. And, if they look inside, they will recollect that around the inner shrine of mother o’pearl hang ostrich eggs just as they hang in Sheik Joseph’s tomb on the Cape Flats. But this digression is only to show that the Malay of Cape Town knows what is proper to the ornamentation of kramats. The shrine is tended with pious care, kept clean and white by the good Malays – a people of whom it may be said truly that they hold cleanliness as a virtue next to godliness."8
Hierdie beskrywing kom ooreen met dié van Scherzer en 'n foto in die Elliot-versameling in die Kaapse argief. Die minaret wat deur Biskop Griffith genoem en deur Scherzer geïllustreer is, en moontlik van hout gemaak was, het intussen verdwyn.
In 1925 het die Indiese filantroop, Hadji Sulaiman Sjah Mohamed Ali, opdrag vir 'n nuwe tombe gegee en is die huidige vierkantige en gekoepelde Moghul- of Delhi-inspireerde struktuur opgerig. Die argitek was F.K. KENDALL wat van 1896 tot 1918 in vennootskap met Herbert BAKER praktiseer het.
Die kramat vorm deel van die sogenaamde beskermende "Heilige Sirkel van Islam" wat strek van die kramatte teen die hange van Seinheuwel bo die klipgroef waar die eerste openbare Moslemgebede aan die Kaap gehou is, deur die kramatte op die rug van die heuwel en die kramat van Sjeg Noorul Mubeen by Oudekraal, en om die berg na die kramatte van Constantia, Faure, Robbeneiland, terug na Seinheuwel.
Sjeg Yusuf van Makassar (1626-1699)
Sjeg Yusuf (Abadin Tadia Tjoesoep) is in 1626 te Gowa by Makassar (Mangkasara), op die suidwestelike punt van die Sulawesi-eiland (voorheen Celebes) langs die Straat van Makassar, gebore. Toe die Portugese dit vroeg in die sestiende eeu bereik het, was dit 'n besige handelshawe waar Arabiese, Indiese, Javaanse, Maleise Siamese en Chinese skepe aangedoen en hulle produkte geruil en verkoop het. Met die koms van die Nederlanders, wat die speseryhandel wou monopoliseer en Britse deelname daaraan wou stuit, is die tradisie van vrye handel aan die begin van die 17de eeu omvergewerp. Nadat hulle die fort van Makassar ingeneem het, is dit herbou en as Fort Rotterdam herdoop. Van hier het hulle die vestings van die Sultan van Gowa geteiken.
Toe hy agtien jaar oud was, het Yusuf op 'n pelgrims- en studietog na Mekka vertrek waar hy verskeie jare deurgebring het. Met sy terugkeer het hy die Nederlanders in Makassar vermy en hom in Bantam in Wes-Java aan die hof van Sultan Ageng (Abulfatah Agung, 1631-1695) as onderwyser en geestelike rigter gevestig. Hy het die sultan se seuns onderrig en met een van sy dogters getrou. Hy was deeglik in die Shari'ah (Moslem kode en godsdienstige wet) onderlê en diep betrokke by die mistieke aspekte van sy geloof met die gevolg dat sy reputasie as 'n vrome persoon en heilige kenner en geleerde vinnig versprei het.
Hoewel die Nederlanders die handel op Java beheer het, het Bantam 'n sterk mate van onafhanklikheid behou. Yusuf was 'n vurige teenstander van die VOC en het en ook 'n rebellie teen die Europeërs gelei toe 'n ouer vredesooreenkoms tussen hulle in 1656 gebreek is. 'n Nuwe ooreenkoms is in 1659 bereik, maar 'n interne tweestryd in die Sultanaat het in die VOC se kraam gepas. Die sultan se seun, later as Sultan Hadji bekend, het met die hulle saamgespan teen sy vader en jonger broer wat voorkeur aan die Britse en Deense handelaars gegee het. Die breuk het in 1680 gekom toe Ageng oorlog teen Batavia (Jakarta) verklaar het. Hadji het 'n opstand teen sy vader gelei wat Ageng tot sy woning beperk het. Hoewel sy volgelinge teruggeveg het, het die Nederlanders Hadji te hulp gesnel en is Ageng na die hooglande verdryf waar hy in Maart 1683 oorgegee het. Hierna is hy na Batavia geneem waar hy oorlede is.
Yusuf het die verset voortgesit en is eers teen die einde van 1683 gevange geneem waarna hy ook na Batavia geneem is. Sy invloed in die Moslemgemeenskap van die VOC se hoofkwartier in die Ooste, waar hy as heilige vereer is, asook die aandrang op sy vrystelling deur die vorste van Gowa (Makassar) – wat toe bondgenote van die VOC was – het daartoe gelei dat Yusuf en sy gevolg eers na Ceylon (Sri Lanka) en daarna na die Kaap verban is. Sjeg Yusuf en sy "aanhang", soos in die notules van die Politieke Raad aangedui is, het op 31 Maart 1694 aan boord die Voetboog in Tafelbaai aangekom. Hier is hulle gul deur goewerneur Simon van der Stel ontvang, maar in die Kasteel gehou totdat daar in Junie besluit is om hulle na die mond van die Eersterivier, wat oor die plaas Zandvliet van ds P. Kalden uitgekyk het, te stuur.9
Hier in die duine, wat later as Makassar en Makassarstrand bekend sou word, het Yusuf en sy gevolg hulle gevestig. Volgens oorlewering was dit die eerste sentrum van Islam en Islamitiese onderrig in Suid-Afrika en het die terrein 'n sakrosante ereplek gebly na Yusuf se afsterwe op 23 April 1699 en sy begrafnis op die heuwel. Hoewel sommige skrywers nie oortuig is dat ook Yusuf se oorskot na die Ooste terug is nie, argumenteer André van Rensburg dat dit wel gebeur het.
"Hoewel 'n aanvanklike versoek van 31 Desember 1701 dat Yusuf se oorskot opgegrawe en na Indonesië gestuur word, geweier is, is in 'n verslag van 26 Februarie 1703 deur die Here XVII gelas dat die sjeg se naasbestaandes en sy oorskot na Indonesië weggebring moes word.
Op 26 Februarie 1704 het die amptelike geskrewe instruksies van die VOC in die Kaap aangekom. Die weduwee van Yusuf, hul jong kinders en ander lede van sy gevolg moes toegelaat word om na Indonesië terug te keer.
Daar is ook bepaal dat die oorskot van Yusuf onopsigtelik opgegrawe moes word sodat die naasbestaandes dit kon saamneem. Voorsorg moes egter getref word dat ander Oosterse bannelinge nie ontsnap deur voor te gee dat hulle naasbestaandes van sjeg Yusuf is nie."10
Die gevolg van Sjeg Yusuf het op 5 Oktober 1704 aan boord van De Spiegel uit Tafelbaai met sy oorskot vertrek en op 10 Desember in Batavia anker gegooi. Hierna is sy hulle na Makassar waar sy oorskot op 6 April 1705 op Lakiung in Ujung Pandang herbegrawe is. Bo-oor Yusuf se nuwe graf is 'n kramat of ko'bang deur die Chinese bouer Dju Kian Kiu opgerig. Ook hierdie Kramat word druk deur pelgrims besoek.
________________________________
Kramat is die algemeen Kaapse term vir die tombe van 'n [Moslem] heilige of Wali van Allah; in Urdu verwys karamat of keramat na die wonderwerking van 'n heilige, soms word dit ook as sinoniem vir heilige gebruik.
Die meer algemeen gebruikte spelling word hier in plaas van die erkende Afrikaanse "Joesoef" gebruik.
Raidt, E.H. 1971. François Valentyn Beshryvinge van de Kaap der Goede Hoop met de zaaken daar toe behoorende. Kaapstad: Van Riebeeck Vereniging, Vol. 1, p. 198.
Brain, J.S. (ed.). 1988. The Cape diary of bishop Patrick Raymond Griffith for the years 1837-1839. Cape Town: Southern African Catholic Bishops' Conference, pp. 189-90.
Aktekantoor, Kaapstad, Akte 6/3/1862, no. 121.
Scherzer, K. 1861. Narrative of the circumnavigation of the globe by the Austrian frigate Novara, (commodore b. Von Wullerstorf-Urbair,): undertaken by order of the imperial government, in the years l857,1858, & 1859. London: Saunders, Otley & Co, pp. 244-248.
Seremoniële hoofstad [Fatehpur = stad van oorwinning] van 1569 tot 1574 deur die Mughale Keiser Akbar (1542-1605) by Sikri, die hermitage van sy spirituele gids, Sjeg Salim Chisti, opgerig. Die tombe wat deur Colvin beskryf word, is deur Shah Jahan (1592-1666) herbou.
Colvin, I.D. 1909. Romance of Empire, South Africa. London: TC & EL Jack, pp. 16168.
Böeseken, A.J. 1961. Resolusies van die Politieke Raad III 1681-1707. Kaapstad: Argiefkomitee, p. 283 (14.06.1694).
Van Rensburg, A. & Van Bart, M. 2004. Waar rus Sjeg Yusuf: van die Kaap tot in Makassar. Kultuurkroniek, Bylae by Die Burger, 10 Julie, pp. 12-13
Van Rensburg, A. & Van Bart, M. 2004. Waar rus Sjeg Yusuf: van die Kaap tot in Makassar. Kultuurkroniek, Bylae by Die Burger, 10 Julie, p.13.
________________________________
Schalk W le Roux, Gordonsbaai, Februarie 2013
See also Van Bart, M. & Van Rensburg A.
________________________________
Wording on Minaret:
IN MEMORY OF
SHEIKH YUSUF
MARTYR & HERO
OF BANTAM
1629 - 1699
THIS MINARET
WAS ERECTED BY
HAJEE SULLAIMAN
SHAHMAHOMED
IN THE REIGN OF
KING GEORGE V
MAY 1925
_____________________
THIS MEMORIAL WAS UNVEILED
19TH DECEMBER 1925 BY
SIR FREDERIC DE WAAL
KCMG:LLD:FIRST ADMINISTRATOR
OF THE CAPE PROVINCE
IN THE YEAR WHEN THIS
DISTRICT WAS VISITED BY
HIS ROYAL HIGNESS
THE PRINCE OF WALES
4TH MAY 1925
_____________________
THE "DARGAN" OF ASHBAT
[COMPANIONS] OF SAINT SHEIKH YUSSUF
[GALERAN TUANSE] OF MACASSAR.
_____
HERE LIE THE REMAINS OF FOUR OF FORTY-NINE
FAITHFUL FOLLOWERS WHO AFTER SERVING
IN THE BANTAM WAR OF 1682-83, ARRIVED WITH
SHEIKH YUSSUF AT THE CAPE FROM CEYLON,
IN THE SHIP "VOETBOOG" IN THE YEAR 1694.
_____
THIS COMMEMORATION TABLET WAS ERECTED
DURING THE GREAT WAR ON 8 JANUARY 1918.
BY HAJEE SULLAIMAN SHAHMAHOMED.
SENIOR TRUSTEE.
Wording on plaque:
PRESIDENT SOEHARTO
OF THE REPUBLIC OF INDONESIA
VISITED THIS SHRINE ON 21 NOVEMBER 1997
TO PAY RESPECT TO THE LATE SHEIKH YUSSUF OF
MACASSAR UPON WHOM THE TITLE OF NATIONAL
HERO WAS CONFERRED BY THE INDONESIAN GOVERNMENT
ON 7 AUGUST 1995
Writings about this Kramat of Sheikh Yusuf
Davids, Achmat. 1980. The Mosques of Bo-Kaap - A social history of Islam at the Cape. Athlone, Cape: The South African Institute of Arabic and Islamic Research. pp 37-40.
_______________________________________________
De Bosdari, C. 1971. Cape Dutch Houses and Farms. Cape Town: AA Balkema. pp 73.
_______________________________________________
De Kock, WJ. 1976. Suid-Afrikaanse biografiese woordeboek : Deel 1. Kaapstad: RGN/Tafelberg. pp 429-430.
_______________________________________________
Du Plessis, Izak David. 1944. The Cape Malays. Cape Town: Maskew Miller. pp 4-7.
_______________________________________________
Jaffer, M. 2001. Guide to the Kramats of the Western Cape. Cape Town: Cape Mazaar (Kramat) Society. pp 17-19.
_______________________________________________
Jaffer, Mansoor. 1996. Guide to the Kramats of the Western Cape. Cape Town: Cape Mazaar Kramat Society. pp 17.
_______________________________________________
Le Roux, SW. 1992. Vormgewende invloede op die ontwikkeling van moskee-argitektuur binne die Heilige Sirkel aan die Kaap tot 1950 . Pretoria: PhD-verhandeling: Universiteit van Pretoria. pp 201-202.
_______________________________________________
Oxley, John. 1992. Places of Worship in South Africa. Halfway House: Southern Book Publishers. pp 63-64.
_______________________________________________
Potgieter, DJ (Editor-in-chief). 1975. Standard Encyclopaedia of South Africa [SESA] Volume 11 Tur-Zwe. Cape Town: Nasou. pp 567.
_______________________________________________
Potgieter, DJ (Editor-in-chief). 1972. Standard Encyclopaedia of South Africa [SESA] Volume 6 Hun-Lit. Cape Town: Nasou. pp 454-455.
_______________________________________________
Rhoda, E. 2010. Hajee Sullaiman Shahmahomed and the shrine of Shayk Yusuf of Macassar at Faure. : Unpublished manuscript.
_______________________________________________
Van Selms, A. Joesoef, Sjeik: in De Kock, WJ. 1976. Suid-Afrikaanse biografiese woordeboek : Deel 1: pp 429-430
________________________________________
Shaykh Yusuf was born at Macassar in 1626. He was also known as Abadin Tadia Tjoessoep. He was of noble birth, a maternal nephew of King Biset of Goa. He studied in Arabia under the tutelage of several pious teachers.
When Shaykh Yusuf arrives at the Cape, on the Voetboeg, he was royally welcomed by Governor Simon van de Stel. His Indonesian background necessitated that he and his 49 followers be settled well away from Cape Town. They were housed on the farm Zandvliet, near the mouth of the Eeste River, in the general area now called Macassar. He received an allowance of 12rix dollars from the Cape authorities for support of himself and his party. At Zandvliet Shaykh Yusuf’s settlement soon became a sanctuary for fugitive slaves. It was here that the first cohesive Muslim community in S.A. was established. The first settlement of Muslims in South Africa was a vibrant one, despite its isolation. It was from here that the message of Islam was disseminated to the slave community living in Cape Town. When Shaykh Yusuf died on 23 May 1699, he was buried on the hill overlooking Macassar at Faure. A shrine was constructed over his grave. Over the years this shrine has been rebuilt and renewed. Today it remains a place of pilgrimage.
Sketchnotes captured at large scale for a one-day creativity workshop at the Kohler Experiential Learning Center for a group of organizational development practitioners. It was fun to learn new things and play with a large space.
faure/macassar, western cape- kramat of sheikh yussuf
A Kramat is a shrine or mausoleum that has been built over the burial place of a Muslim who's particular piety and practice of the teachings of Islam is recognised by the community. I have been engaged in documenting these sites around Cape Town over several visits at different times over the last few years. They range widely from graves marked by an edge of stones to more elaborate tombs sheltered by buildings of various styles. They are cultural markers that speak of a culture was shaped by life at the Cape and that infuses Cape Town at large.
In my searches used the guide put out by the Cape Masaar Society as a basic guide to locate some recognised sites. Even so some were not that easy to find.
In the context of the Muslims at the Cape, historically the kramats represented places of focus for the faithful and were/are often places of local pilgrimage. When the Dutch and the VOC (United East India Company aka Vereenigde Oostindische Compagnie) set up a refuelling station and a settlement at the Cape, Muslims from their territories in the East Indies and Batavia were with them from the start as soldiers, slaves and 'Vryswarten'; (freemen). As the settlement established itself as a colony the Cape became a useful place to banish political opponents from the heart of their eastern empire. Some exiles were of royal lineage and there were also scholars amongst them. One of the most well known of these exiles was Sheik Yusuf who was cordially received by Govenor van der Stel as befitted his rank (he and his entourage where eventually housed on an estate away from the main settlement so that he was less likely to have an influence over the local population), others were imprisoned for a time both in Cape Town and on Robben island. It is said that the first Koran in the Cape was first written out from memory by Sheik Yusuf after his arrival. There were several Islamic scholars in his retinue and these men encouraged something of an Islamic revival amoung the isolated community. Their influence over the enslaved “Malay” population who were already nominally Muslim was considerable and through the ministrations of other teachers to the underclasses the influence of Islam became quite marked. As political opponents to the governing powers the teachers became focus points for escaped slaves in the outlying areas.
Under the VOC it was forbidden to practice any other faith other than Christianity in public which meant that there was no provision for mosques or madrasas. The faith was maintained informally until the end of the C18th when plans were made for the first mosque and promises of land to be granted for a specific burial ground in the Bo Kaap were given in negotiations for support against an imminent British invasion. These promises were honoured by the British after their victory.
There is talk of a prophecy of a protective circle of Islam that would surround Cape Town. I cannot find the specifics of this prophecy but the 27 kramats of the “Auliyah” or friends of Allah, as these honoured individuals are known, do form a loose circle of saints. Some of the Auliyah are credited with miraculous powers in legends that speak of their life and works. Within the folk tradition some are believed to be able to intercede on behalf of supplicants (even though this more part of a mystical philosophy (keramat) and is not strictly accepted in mainstream contemporary Islamic teaching) and even today some visitors may offer special prayers at their grave sites in much the same way as Christians might direct prayer at the shrine of a particular saint.
photographer's note-
sheikh yussuf was the brother of the king of Goa (Gowa) with it's capital of Makassar. yussuf fought in battles against the Dutch and was eventually captured. he was transferred to the cape of good hope in 1693. he died in 1699. he had 2 wives, 2 concubines, 12 children and 14 male and female slaves.
*********************************************
Die Kramat van Sjeg Yusuf, Faure
Die Kramat1 van Sjeg Yusuf (Abadin Tadia Tjoessoep)2 op 'n klein heuwel naby die mond van die Eersterivier in Makassar, Faure, is 'n terrein waarheen Kaapse Moslems oor die laaste drie eeue pelgrimstogte onderneem. Yusuf is op 23 April 1699 oorlede en op die heuwel begrawe. Volgens predikant en skrywer, Francois Valentyn (1666-1727), wat sy graf in 1705 besoek het, was dit "een cierlyke Mohammedaansch tombe, wat van zeer hoog opgezette steenen, verheerlykt was".3 Dit is nie heeltemal duidelik of hy van 'n hoog opgeboude graf of 'n struktuur daaroor praat nie.
Dié tombe moes mettertyd veranderings en verbouings het en volgens Biskop Patrick Griffith (1798-1862) wat dit meer as 'n eeu later op 25 Januarie 1839 besoek het, het dit heel anders daar uitgesien...
and proceeded to a Mr Cloete's where we took horses and road (sic) to a Malay Mosque [i.e. the kramat] situated on the summit of a hill, to which we ascended by a rude Stone Stair Case, rather Circular and partly cut out of Limestone rock, by an hundred steps. We left our horses below tied to the door of a Caravansery where the Pilgrims who come every year from Cape Town and all around, lodge while they go thro' their devotions. Both Lodging House and Mosque are at present deserted and we cd. only see the Exterior of both. The Mosque has a small Mineret (sic) in the centre and contains the Tomb of some Prince and Priest of the Sect. The Building is square and low with a portico: the windows are screened within and all that could be seen through some chinks in the walls was some drapery. A curious sight, however, exists outside: graves covered with white Clothes, five or six of which graves are enclosed together with a low wall round them; two or three more are apart; each has a round black stone at the head round which a Malay handkerchief is tied, with another black stone at foot, represents the feet, so that with the white sheet over the body, one wd. imagine at first view that it was a corpse was directly before him, the representation of it is so like reality. These White cloths (of calico) are renewed every year and we found some sixty or more rotten ones under each of the last white Coverings."1
Die terrein is in 1862 deur die imam van die Jamia-moskee in Chiappinistraat, Abdol Wahab, aangekoop,5 maar die gebou het tot vroeg in die 20ste eeu bewaar gebly, hoewel dit by verskeie geleenthede klein veranderings en herstelwerk moes ondergaan het.
Die Oostenrykse wetenskaplike, diplomaat en ontdekkingsreisiger, Karl Ritter von Scherzer (1821-1903) het die Kaap in Oktober 1857 aan boord die Novara, op 'n omseilingstog van die wêreld, aangedoen. Hy het die volgende waardevolle beskrywing, deurdrenk met sy eie voor- en afkeure, nagelaat:
"The following morning we drove to a hill, ahout a mile and a half distant from Zandvliet, known as Macassar Downs, on which is the spot of interment, (Krammat or Brammat), of a Malay prophet.
This individual, so honoured in death, was, if we are to believe the Malays, a direct descendant of Mahomet, named Sheikh Joseph, who, expelled from Batavia by the Dutch Government for political reasons, settled in the colony about a century and a half ago, and died and was buried in the neighbourhood of Zandvliet. An especial deputation came over from Malacca to Cape Colony to fetch away the corpse of the defunct prophet, for conveyance to the land of his birth; but at the disinterment it happened that the little finger of the prophet, in spite of the most persevering research, could nowhere be found. This circumstance appeared to those simple believers sufficient reason for erecting a monument over the spot in which the finger of a Malay prophet lay hid from view. Even to this day the Malays from time to time perform a pilgrimage to the Colony and celebrate their religious ceremonies at the Mausoleum. Four followers of the prophet are buried with him, two of them Mahometan priests, who are regarded with much veneration by the Malays.
An extensive flight of stone steps leads to the tomb, the exterior of which is very insignificant, and, but for a small pointed turret, hardly differs from an ordinary dwelling-house. On entering, a low-roofed vault is visible, a sort of front outhouse, which rather disfigures the facade, and much more resembles a cellar than the portal of a Mausoleum. Above the arch of this vault an Arabic inscription has been engraved with a stylus but this is so painted over in brick colour that it has already become almost illegible. Judging by the few words that have been deciphered, it seems to consist of the first propositions of the Koran.
The inner room, provided on two sides with modern glazed windows at irregular intervals, is about the size of an ordinary room of 12 feet long, 9 wide, and 7 high (3.66m long, 2.74 wide, and 2.13 high). In the middle rises the monument, to which access is had by some more brick steps. Immense quantities of unwashed white linen cloth are heaped upon it, which seem occasionally sprinkled with a brown odoriferous liquid (dupa). As at the head of Sheikh Joseph, so at his feet several figures, resembling those in enamel used to ornament tarts, are drawn upon the linen cloth with the overflowings of the unguent. These have undoubtedly been formed accidentally, and it appears wrong and unfair to attribute to them any more recondite significance. The monument rests upon four wooden pillars, with pyramidal pinnacles or ornaments, and is richly decorated with fine white muslin, which gives to the whole very much the appearance of an old-fashioned English "fourposter," with its costly drapery and curtains. While the curtains are spread out all around, several small green and white bannerets stand at the upper and lower end of the sarcophagus. The whole interior is, as it were, impregnated with the incense which devout Malay pilgrims from time to time burn here, especially after the forty days' fast (Ramadan), or leave behind upon the steps of the tomb in flasks or in paper-boxes. On such occasions, they always bring wax-candles and linen cloth as an offering, with the latter of which they deck the tomb afresh, so that a perfect mountain of white linen rises above the stone floor. During their devotions they unceasingly kiss this white mass of stuff, and as they are continually chewing tobacco, this filthy habit produces disgustingly loathsome stains.
On the same hill which boasts the tomb of Sheikh Joseph, there are also, in ground that is common property, nine other graves of eminent Malays, enclosed with carefully-selected stones, and likewise covered over with large broad strips of bleached linen cloth, protected by stones from any injury by weather or violence. At the head and foot of each individual interred, is a single stone of larger size. Formerly the black inhabitants of the neighbourhood made use of this store of linen cloth to make shirts for themselves, without further thought upon the propriety of the matter. Latterly, however, a shrewd Malay priest spread a report that one of these ebony linen stealers had lost all the fingers off one hand, since which the graves of those departed worthies remain inviolate and unprofaned.
At the foot of the hill are some small half-fallen-in buildings, near a large hall, painted white, red, and yellow, consisting of a small apartment and a kitchen, the whole in a most dirty, neglected, and desolate condition. At this point the Moslems must have accomplished certain prayers, before they can climb the hill and proceed to visit the tomb. Over the door of this singular house of prayer some words are likewise engraved in the Arabic character, which, however, are now entirely illegible.
On quitting the Malay Krammat, we next undertook a tolerably difficult walk to the Downs or sand-dunes, which at this point extend along the entire coast line, on which the wax-berry shrub, as already mentioned, grows wild in vast quantities, and visibly prevents the further encroachments of the moving sand. The Eerst Rivier (First River) may be regarded as the limit of demarcation between the sand-dunes and the soil adapted for vegetation."6
'n Britse joernalis en historikus, Ian Duncan Colvin (1877-1938), beskryf sy besoek aan die Kramat vyftig jaar later in die begin van die 20ste eeu:
"It was in springtime that we made the pilgrimage, in October, the springtime of the south... We passed through cow-scented pasture and the cornlands of Zandvliet, and so towards the sea, guided by the white star of the tomb.
It stands upon a sandstone rock which the Eerste River bends round on its way to the sea, and you can hear the breakers roaring, though unseen behind the sand-dunes. A little wooden bridge crosses the river beside the drift... On the farther side the little hill rises steeply, and under it nestles a row of very ancient and dilapidated cottages. One of them is used as a stable by the pilgrims and another as a mosque, and upon its porch you will see a little notice in English that 'women are not allowed inside the church', a warning signed with all the weight and authority of the late Haji Abdul Kalil... Inside, this little chapel is touchingly primitive and simple, with blue sky showing through the thatched roof, and a martin's nest plastered on the ceiling of the little alcove. Between these cottages and the stream is a field of sweet marjoram, no doubt grown for the service of the shrine, and the way up the hill is made easy by a flight of steps build perhaps centuries ago, and ruinous with age. With their white balustrades, and overgrown as they are with grass and wild-flowers, they are very beautiful, and in pilgrimage-time we may suppose them bright with Malays ascending and descending. We mounted them to the top, where they open on a little courtyard roughly paved and encinctured by a low white wall. On the farther side, opposite the top of the stairs, is the tomb itself, a little white building with an archway leading into a porch. Beyond is a door, of the sort common in Cape farm-houses, divided into two across the middle. Of course, we did not dare to open it and peep inside; but I am told by a Mahomedan friend that the inner tomb is of white stucco with four pillars of a pleasant design. It is upholstered in bright-coloured plush, and copies of the Koran lie open upon it. The inside of the room is papered in the best Malay fashion, and over the window is a veil of tinselled green gauze. From the roof several ostrich eggs hang on strings, and altogether it is the gayest and brightest little shrine. The ostrich eggs hanging on their strings made me think of a much more splendid tomb which Akbar, the first greatest of the Moguls, build for his friend Selim Chisti, a humble ascetic, in the centre of the mosque at Fatehpur Sikri.7 If any of my readers have made a pilgrimage to that wonderful deserted city, they will remember the tomb build of fretted marble, white and delicate as lace, in the centre of the great silent mosque of red sandstone – surely the finest testimonial to disinterested and spiritual friendship that exists in the world. And, if they look inside, they will recollect that around the inner shrine of mother o’pearl hang ostrich eggs just as they hang in Sheik Joseph’s tomb on the Cape Flats. But this digression is only to show that the Malay of Cape Town knows what is proper to the ornamentation of kramats. The shrine is tended with pious care, kept clean and white by the good Malays – a people of whom it may be said truly that they hold cleanliness as a virtue next to godliness."8
Hierdie beskrywing kom ooreen met dié van Scherzer en 'n foto in die Elliot-versameling in die Kaapse argief. Die minaret wat deur Biskop Griffith genoem en deur Scherzer geïllustreer is, en moontlik van hout gemaak was, het intussen verdwyn.
In 1925 het die Indiese filantroop, Hadji Sulaiman Sjah Mohamed Ali, opdrag vir 'n nuwe tombe gegee en is die huidige vierkantige en gekoepelde Moghul- of Delhi-inspireerde struktuur opgerig. Die argitek was F.K. KENDALL wat van 1896 tot 1918 in vennootskap met Herbert BAKER praktiseer het.
Die kramat vorm deel van die sogenaamde beskermende "Heilige Sirkel van Islam" wat strek van die kramatte teen die hange van Seinheuwel bo die klipgroef waar die eerste openbare Moslemgebede aan die Kaap gehou is, deur die kramatte op die rug van die heuwel en die kramat van Sjeg Noorul Mubeen by Oudekraal, en om die berg na die kramatte van Constantia, Faure, Robbeneiland, terug na Seinheuwel.
Sjeg Yusuf van Makassar (1626-1699)
Sjeg Yusuf (Abadin Tadia Tjoesoep) is in 1626 te Gowa by Makassar (Mangkasara), op die suidwestelike punt van die Sulawesi-eiland (voorheen Celebes) langs die Straat van Makassar, gebore. Toe die Portugese dit vroeg in die sestiende eeu bereik het, was dit 'n besige handelshawe waar Arabiese, Indiese, Javaanse, Maleise Siamese en Chinese skepe aangedoen en hulle produkte geruil en verkoop het. Met die koms van die Nederlanders, wat die speseryhandel wou monopoliseer en Britse deelname daaraan wou stuit, is die tradisie van vrye handel aan die begin van die 17de eeu omvergewerp. Nadat hulle die fort van Makassar ingeneem het, is dit herbou en as Fort Rotterdam herdoop. Van hier het hulle die vestings van die Sultan van Gowa geteiken.
Toe hy agtien jaar oud was, het Yusuf op 'n pelgrims- en studietog na Mekka vertrek waar hy verskeie jare deurgebring het. Met sy terugkeer het hy die Nederlanders in Makassar vermy en hom in Bantam in Wes-Java aan die hof van Sultan Ageng (Abulfatah Agung, 1631-1695) as onderwyser en geestelike rigter gevestig. Hy het die sultan se seuns onderrig en met een van sy dogters getrou. Hy was deeglik in die Shari'ah (Moslem kode en godsdienstige wet) onderlê en diep betrokke by die mistieke aspekte van sy geloof met die gevolg dat sy reputasie as 'n vrome persoon en heilige kenner en geleerde vinnig versprei het.
Hoewel die Nederlanders die handel op Java beheer het, het Bantam 'n sterk mate van onafhanklikheid behou. Yusuf was 'n vurige teenstander van die VOC en het en ook 'n rebellie teen die Europeërs gelei toe 'n ouer vredesooreenkoms tussen hulle in 1656 gebreek is. 'n Nuwe ooreenkoms is in 1659 bereik, maar 'n interne tweestryd in die Sultanaat het in die VOC se kraam gepas. Die sultan se seun, later as Sultan Hadji bekend, het met die hulle saamgespan teen sy vader en jonger broer wat voorkeur aan die Britse en Deense handelaars gegee het. Die breuk het in 1680 gekom toe Ageng oorlog teen Batavia (Jakarta) verklaar het. Hadji het 'n opstand teen sy vader gelei wat Ageng tot sy woning beperk het. Hoewel sy volgelinge teruggeveg het, het die Nederlanders Hadji te hulp gesnel en is Ageng na die hooglande verdryf waar hy in Maart 1683 oorgegee het. Hierna is hy na Batavia geneem waar hy oorlede is.
Yusuf het die verset voortgesit en is eers teen die einde van 1683 gevange geneem waarna hy ook na Batavia geneem is. Sy invloed in die Moslemgemeenskap van die VOC se hoofkwartier in die Ooste, waar hy as heilige vereer is, asook die aandrang op sy vrystelling deur die vorste van Gowa (Makassar) – wat toe bondgenote van die VOC was – het daartoe gelei dat Yusuf en sy gevolg eers na Ceylon (Sri Lanka) en daarna na die Kaap verban is. Sjeg Yusuf en sy "aanhang", soos in die notules van die Politieke Raad aangedui is, het op 31 Maart 1694 aan boord die Voetboog in Tafelbaai aangekom. Hier is hulle gul deur goewerneur Simon van der Stel ontvang, maar in die Kasteel gehou totdat daar in Junie besluit is om hulle na die mond van die Eersterivier, wat oor die plaas Zandvliet van ds P. Kalden uitgekyk het, te stuur.9
Hier in die duine, wat later as Makassar en Makassarstrand bekend sou word, het Yusuf en sy gevolg hulle gevestig. Volgens oorlewering was dit die eerste sentrum van Islam en Islamitiese onderrig in Suid-Afrika en het die terrein 'n sakrosante ereplek gebly na Yusuf se afsterwe op 23 April 1699 en sy begrafnis op die heuwel. Hoewel sommige skrywers nie oortuig is dat ook Yusuf se oorskot na die Ooste terug is nie, argumenteer André van Rensburg dat dit wel gebeur het.
"Hoewel 'n aanvanklike versoek van 31 Desember 1701 dat Yusuf se oorskot opgegrawe en na Indonesië gestuur word, geweier is, is in 'n verslag van 26 Februarie 1703 deur die Here XVII gelas dat die sjeg se naasbestaandes en sy oorskot na Indonesië weggebring moes word.
Op 26 Februarie 1704 het die amptelike geskrewe instruksies van die VOC in die Kaap aangekom. Die weduwee van Yusuf, hul jong kinders en ander lede van sy gevolg moes toegelaat word om na Indonesië terug te keer.
Daar is ook bepaal dat die oorskot van Yusuf onopsigtelik opgegrawe moes word sodat die naasbestaandes dit kon saamneem. Voorsorg moes egter getref word dat ander Oosterse bannelinge nie ontsnap deur voor te gee dat hulle naasbestaandes van sjeg Yusuf is nie."10
Die gevolg van Sjeg Yusuf het op 5 Oktober 1704 aan boord van De Spiegel uit Tafelbaai met sy oorskot vertrek en op 10 Desember in Batavia anker gegooi. Hierna is sy hulle na Makassar waar sy oorskot op 6 April 1705 op Lakiung in Ujung Pandang herbegrawe is. Bo-oor Yusuf se nuwe graf is 'n kramat of ko'bang deur die Chinese bouer Dju Kian Kiu opgerig. Ook hierdie Kramat word druk deur pelgrims besoek.
________________________________
Kramat is die algemeen Kaapse term vir die tombe van 'n [Moslem] heilige of Wali van Allah; in Urdu verwys karamat of keramat na die wonderwerking van 'n heilige, soms word dit ook as sinoniem vir heilige gebruik.
Die meer algemeen gebruikte spelling word hier in plaas van die erkende Afrikaanse "Joesoef" gebruik.
Raidt, E.H. 1971. François Valentyn Beshryvinge van de Kaap der Goede Hoop met de zaaken daar toe behoorende. Kaapstad: Van Riebeeck Vereniging, Vol. 1, p. 198.
Brain, J.S. (ed.). 1988. The Cape diary of bishop Patrick Raymond Griffith for the years 1837-1839. Cape Town: Southern African Catholic Bishops' Conference, pp. 189-90.
Aktekantoor, Kaapstad, Akte 6/3/1862, no. 121.
Scherzer, K. 1861. Narrative of the circumnavigation of the globe by the Austrian frigate Novara, (commodore b. Von Wullerstorf-Urbair,): undertaken by order of the imperial government, in the years l857,1858, & 1859. London: Saunders, Otley & Co, pp. 244-248.
Seremoniële hoofstad [Fatehpur = stad van oorwinning] van 1569 tot 1574 deur die Mughale Keiser Akbar (1542-1605) by Sikri, die hermitage van sy spirituele gids, Sjeg Salim Chisti, opgerig. Die tombe wat deur Colvin beskryf word, is deur Shah Jahan (1592-1666) herbou.
Colvin, I.D. 1909. Romance of Empire, South Africa. London: TC & EL Jack, pp. 16168.
Böeseken, A.J. 1961. Resolusies van die Politieke Raad III 1681-1707. Kaapstad: Argiefkomitee, p. 283 (14.06.1694).
Van Rensburg, A. & Van Bart, M. 2004. Waar rus Sjeg Yusuf: van die Kaap tot in Makassar. Kultuurkroniek, Bylae by Die Burger, 10 Julie, pp. 12-13
Van Rensburg, A. & Van Bart, M. 2004. Waar rus Sjeg Yusuf: van die Kaap tot in Makassar. Kultuurkroniek, Bylae by Die Burger, 10 Julie, p.13.
________________________________
Schalk W le Roux, Gordonsbaai, Februarie 2013
See also Van Bart, M. & Van Rensburg A.
________________________________
Wording on Minaret:
IN MEMORY OF
SHEIKH YUSUF
MARTYR & HERO
OF BANTAM
1629 - 1699
THIS MINARET
WAS ERECTED BY
HAJEE SULLAIMAN
SHAHMAHOMED
IN THE REIGN OF
KING GEORGE V
MAY 1925
_____________________
THIS MEMORIAL WAS UNVEILED
19TH DECEMBER 1925 BY
SIR FREDERIC DE WAAL
KCMG:LLD:FIRST ADMINISTRATOR
OF THE CAPE PROVINCE
IN THE YEAR WHEN THIS
DISTRICT WAS VISITED BY
HIS ROYAL HIGNESS
THE PRINCE OF WALES
4TH MAY 1925
_____________________
THE "DARGAN" OF ASHBAT
[COMPANIONS] OF SAINT SHEIKH YUSSUF
[GALERAN TUANSE] OF MACASSAR.
_____
HERE LIE THE REMAINS OF FOUR OF FORTY-NINE
FAITHFUL FOLLOWERS WHO AFTER SERVING
IN THE BANTAM WAR OF 1682-83, ARRIVED WITH
SHEIKH YUSSUF AT THE CAPE FROM CEYLON,
IN THE SHIP "VOETBOOG" IN THE YEAR 1694.
_____
THIS COMMEMORATION TABLET WAS ERECTED
DURING THE GREAT WAR ON 8 JANUARY 1918.
BY HAJEE SULLAIMAN SHAHMAHOMED.
SENIOR TRUSTEE.
Wording on plaque:
PRESIDENT SOEHARTO
OF THE REPUBLIC OF INDONESIA
VISITED THIS SHRINE ON 21 NOVEMBER 1997
TO PAY RESPECT TO THE LATE SHEIKH YUSSUF OF
MACASSAR UPON WHOM THE TITLE OF NATIONAL
HERO WAS CONFERRED BY THE INDONESIAN GOVERNMENT
ON 7 AUGUST 1995
Writings about this Kramat of Sheikh Yusuf
Davids, Achmat. 1980. The Mosques of Bo-Kaap - A social history of Islam at the Cape. Athlone, Cape: The South African Institute of Arabic and Islamic Research. pp 37-40.
_______________________________________________
De Bosdari, C. 1971. Cape Dutch Houses and Farms. Cape Town: AA Balkema. pp 73.
_______________________________________________
De Kock, WJ. 1976. Suid-Afrikaanse biografiese woordeboek : Deel 1. Kaapstad: RGN/Tafelberg. pp 429-430.
_______________________________________________
Du Plessis, Izak David. 1944. The Cape Malays. Cape Town: Maskew Miller. pp 4-7.
_______________________________________________
Jaffer, M. 2001. Guide to the Kramats of the Western Cape. Cape Town: Cape Mazaar (Kramat) Society. pp 17-19.
_______________________________________________
Jaffer, Mansoor. 1996. Guide to the Kramats of the Western Cape. Cape Town: Cape Mazaar Kramat Society. pp 17.
_______________________________________________
Le Roux, SW. 1992. Vormgewende invloede op die ontwikkeling van moskee-argitektuur binne die Heilige Sirkel aan die Kaap tot 1950 . Pretoria: PhD-verhandeling: Universiteit van Pretoria. pp 201-202.
_______________________________________________
Oxley, John. 1992. Places of Worship in South Africa. Halfway House: Southern Book Publishers. pp 63-64.
_______________________________________________
Potgieter, DJ (Editor-in-chief). 1975. Standard Encyclopaedia of South Africa [SESA] Volume 11 Tur-Zwe. Cape Town: Nasou. pp 567.
_______________________________________________
Potgieter, DJ (Editor-in-chief). 1972. Standard Encyclopaedia of South Africa [SESA] Volume 6 Hun-Lit. Cape Town: Nasou. pp 454-455.
_______________________________________________
Rhoda, E. 2010. Hajee Sullaiman Shahmahomed and the shrine of Shayk Yusuf of Macassar at Faure. : Unpublished manuscript.
_______________________________________________
Van Selms, A. Joesoef, Sjeik: in De Kock, WJ. 1976. Suid-Afrikaanse biografiese woordeboek : Deel 1: pp 429-430
________________________________________
Shaykh Yusuf was born at Macassar in 1626. He was also known as Abadin Tadia Tjoessoep. He was of noble birth, a maternal nephew of King Biset of Goa. He studied in Arabia under the tutelage of several pious teachers.
When Shaykh Yusuf arrives at the Cape, on the Voetboeg, he was royally welcomed by Governor Simon van de Stel. His Indonesian background necessitated that he and his 49 followers be settled well away from Cape Town. They were housed on the farm Zandvliet, near the mouth of the Eeste River, in the general area now called Macassar. He received an allowance of 12rix dollars from the Cape authorities for support of himself and his party. At Zandvliet Shaykh Yusuf’s settlement soon became a sanctuary for fugitive slaves. It was here that the first cohesive Muslim community in S.A. was established. The first settlement of Muslims in South Africa was a vibrant one, despite its isolation. It was from here that the message of Islam was disseminated to the slave community living in Cape Town. When Shaykh Yusuf died on 23 May 1699, he was buried on the hill overlooking Macassar at Faure. A shrine was constructed over his grave. Over the years this shrine has been rebuilt and renewed. Today it remains a place of pilgrimage.
I think this flower drinks in the harsh rays of the sun, transforms them into something soft, and radiates them back to us in gentle beauty.
As promised here’s the follow up to last night’s Cantonese Salt and Pepper Roast Chicken. I like to serve it with a home made spring onion, garlic and ginger sauce (姜葱油). It’s a classic sauce that is served in Hong Kong’s famous BBQ restaurants, and is a perfect match for BBQ pork, roast chicken or duck. To make the sauce:
1.cut up spring onions and ground up a few cloves of fresh garlic
2.gently heat up vegetable oil in a pan
3.grate fresh ginger into the pan
4.add the spring onions and ground garlic into the pan
5.add salt and sugar to taste
6.do not let the sauce/oil simmer, instead keep it as low heat as possible (this is to remove the pungent garlic after taste)
7.turn off the heat completely and let the spring onions/garlic/ginger infuse into the oil
8.serve!
This sauce can be made a day or two in advance or you can make it as you roast the chicken. You don’t have to use garlic if you don’t like it, but I think it adds an extra dimension to the sauce. Enjoy!
faure/macassar, western cape- kramat of sheikh yussuf
A Kramat is a shrine or mausoleum that has been built over the burial place of a Muslim who's particular piety and practice of the teachings of Islam is recognised by the community. I have been engaged in documenting these sites around Cape Town over several visits at different times over the last few years. They range widely from graves marked by an edge of stones to more elaborate tombs sheltered by buildings of various styles. They are cultural markers that speak of a culture was shaped by life at the Cape and that infuses Cape Town at large.
In my searches used the guide put out by the Cape Masaar Society as a basic guide to locate some recognised sites. Even so some were not that easy to find.
In the context of the Muslims at the Cape, historically the kramats represented places of focus for the faithful and were/are often places of local pilgrimage. When the Dutch and the VOC (United East India Company aka Vereenigde Oostindische Compagnie) set up a refuelling station and a settlement at the Cape, Muslims from their territories in the East Indies and Batavia were with them from the start as soldiers, slaves and 'Vryswarten'; (freemen). As the settlement established itself as a colony the Cape became a useful place to banish political opponents from the heart of their eastern empire. Some exiles were of royal lineage and there were also scholars amongst them. One of the most well known of these exiles was Sheik Yusuf who was cordially received by Govenor van der Stel as befitted his rank (he and his entourage where eventually housed on an estate away from the main settlement so that he was less likely to have an influence over the local population), others were imprisoned for a time both in Cape Town and on Robben island. It is said that the first Koran in the Cape was first written out from memory by Sheik Yusuf after his arrival. There were several Islamic scholars in his retinue and these men encouraged something of an Islamic revival amoung the isolated community. Their influence over the enslaved “Malay” population who were already nominally Muslim was considerable and through the ministrations of other teachers to the underclasses the influence of Islam became quite marked. As political opponents to the governing powers the teachers became focus points for escaped slaves in the outlying areas.
Under the VOC it was forbidden to practice any other faith other than Christianity in public which meant that there was no provision for mosques or madrasas. The faith was maintained informally until the end of the C18th when plans were made for the first mosque and promises of land to be granted for a specific burial ground in the Bo Kaap were given in negotiations for support against an imminent British invasion. These promises were honoured by the British after their victory.
There is talk of a prophecy of a protective circle of Islam that would surround Cape Town. I cannot find the specifics of this prophecy but the 27 kramats of the “Auliyah” or friends of Allah, as these honoured individuals are known, do form a loose circle of saints. Some of the Auliyah are credited with miraculous powers in legends that speak of their life and works. Within the folk tradition some are believed to be able to intercede on behalf of supplicants (even though this more part of a mystical philosophy (keramat) and is not strictly accepted in mainstream contemporary Islamic teaching) and even today some visitors may offer special prayers at their grave sites in much the same way as Christians might direct prayer at the shrine of a particular saint.
photographer's note-
sheikh yussuf was the brother of the king of Goa (Gowa) with it's capital of Makassar. yussuf fought in battles against the Dutch and was eventually captured. he was transferred to the cape of good hope in 1693. he died in 1699. he had 2 wives, 2 concubines, 12 children and 14 male and female slaves.
*********************************************
Die Kramat van Sjeg Yusuf, Faure
Die Kramat1 van Sjeg Yusuf (Abadin Tadia Tjoessoep)2 op 'n klein heuwel naby die mond van die Eersterivier in Makassar, Faure, is 'n terrein waarheen Kaapse Moslems oor die laaste drie eeue pelgrimstogte onderneem. Yusuf is op 23 April 1699 oorlede en op die heuwel begrawe. Volgens predikant en skrywer, Francois Valentyn (1666-1727), wat sy graf in 1705 besoek het, was dit "een cierlyke Mohammedaansch tombe, wat van zeer hoog opgezette steenen, verheerlykt was".3 Dit is nie heeltemal duidelik of hy van 'n hoog opgeboude graf of 'n struktuur daaroor praat nie.
Dié tombe moes mettertyd veranderings en verbouings het en volgens Biskop Patrick Griffith (1798-1862) wat dit meer as 'n eeu later op 25 Januarie 1839 besoek het, het dit heel anders daar uitgesien...
and proceeded to a Mr Cloete's where we took horses and road (sic) to a Malay Mosque [i.e. the kramat] situated on the summit of a hill, to which we ascended by a rude Stone Stair Case, rather Circular and partly cut out of Limestone rock, by an hundred steps. We left our horses below tied to the door of a Caravansery where the Pilgrims who come every year from Cape Town and all around, lodge while they go thro' their devotions. Both Lodging House and Mosque are at present deserted and we cd. only see the Exterior of both. The Mosque has a small Mineret (sic) in the centre and contains the Tomb of some Prince and Priest of the Sect. The Building is square and low with a portico: the windows are screened within and all that could be seen through some chinks in the walls was some drapery. A curious sight, however, exists outside: graves covered with white Clothes, five or six of which graves are enclosed together with a low wall round them; two or three more are apart; each has a round black stone at the head round which a Malay handkerchief is tied, with another black stone at foot, represents the feet, so that with the white sheet over the body, one wd. imagine at first view that it was a corpse was directly before him, the representation of it is so like reality. These White cloths (of calico) are renewed every year and we found some sixty or more rotten ones under each of the last white Coverings."1
Die terrein is in 1862 deur die imam van die Jamia-moskee in Chiappinistraat, Abdol Wahab, aangekoop,5 maar die gebou het tot vroeg in die 20ste eeu bewaar gebly, hoewel dit by verskeie geleenthede klein veranderings en herstelwerk moes ondergaan het.
Die Oostenrykse wetenskaplike, diplomaat en ontdekkingsreisiger, Karl Ritter von Scherzer (1821-1903) het die Kaap in Oktober 1857 aan boord die Novara, op 'n omseilingstog van die wêreld, aangedoen. Hy het die volgende waardevolle beskrywing, deurdrenk met sy eie voor- en afkeure, nagelaat:
"The following morning we drove to a hill, ahout a mile and a half distant from Zandvliet, known as Macassar Downs, on which is the spot of interment, (Krammat or Brammat), of a Malay prophet.
This individual, so honoured in death, was, if we are to believe the Malays, a direct descendant of Mahomet, named Sheikh Joseph, who, expelled from Batavia by the Dutch Government for political reasons, settled in the colony about a century and a half ago, and died and was buried in the neighbourhood of Zandvliet. An especial deputation came over from Malacca to Cape Colony to fetch away the corpse of the defunct prophet, for conveyance to the land of his birth; but at the disinterment it happened that the little finger of the prophet, in spite of the most persevering research, could nowhere be found. This circumstance appeared to those simple believers sufficient reason for erecting a monument over the spot in which the finger of a Malay prophet lay hid from view. Even to this day the Malays from time to time perform a pilgrimage to the Colony and celebrate their religious ceremonies at the Mausoleum. Four followers of the prophet are buried with him, two of them Mahometan priests, who are regarded with much veneration by the Malays.
An extensive flight of stone steps leads to the tomb, the exterior of which is very insignificant, and, but for a small pointed turret, hardly differs from an ordinary dwelling-house. On entering, a low-roofed vault is visible, a sort of front outhouse, which rather disfigures the facade, and much more resembles a cellar than the portal of a Mausoleum. Above the arch of this vault an Arabic inscription has been engraved with a stylus but this is so painted over in brick colour that it has already become almost illegible. Judging by the few words that have been deciphered, it seems to consist of the first propositions of the Koran.
The inner room, provided on two sides with modern glazed windows at irregular intervals, is about the size of an ordinary room of 12 feet long, 9 wide, and 7 high (3.66m long, 2.74 wide, and 2.13 high). In the middle rises the monument, to which access is had by some more brick steps. Immense quantities of unwashed white linen cloth are heaped upon it, which seem occasionally sprinkled with a brown odoriferous liquid (dupa). As at the head of Sheikh Joseph, so at his feet several figures, resembling those in enamel used to ornament tarts, are drawn upon the linen cloth with the overflowings of the unguent. These have undoubtedly been formed accidentally, and it appears wrong and unfair to attribute to them any more recondite significance. The monument rests upon four wooden pillars, with pyramidal pinnacles or ornaments, and is richly decorated with fine white muslin, which gives to the whole very much the appearance of an old-fashioned English "fourposter," with its costly drapery and curtains. While the curtains are spread out all around, several small green and white bannerets stand at the upper and lower end of the sarcophagus. The whole interior is, as it were, impregnated with the incense which devout Malay pilgrims from time to time burn here, especially after the forty days' fast (Ramadan), or leave behind upon the steps of the tomb in flasks or in paper-boxes. On such occasions, they always bring wax-candles and linen cloth as an offering, with the latter of which they deck the tomb afresh, so that a perfect mountain of white linen rises above the stone floor. During their devotions they unceasingly kiss this white mass of stuff, and as they are continually chewing tobacco, this filthy habit produces disgustingly loathsome stains.
On the same hill which boasts the tomb of Sheikh Joseph, there are also, in ground that is common property, nine other graves of eminent Malays, enclosed with carefully-selected stones, and likewise covered over with large broad strips of bleached linen cloth, protected by stones from any injury by weather or violence. At the head and foot of each individual interred, is a single stone of larger size. Formerly the black inhabitants of the neighbourhood made use of this store of linen cloth to make shirts for themselves, without further thought upon the propriety of the matter. Latterly, however, a shrewd Malay priest spread a report that one of these ebony linen stealers had lost all the fingers off one hand, since which the graves of those departed worthies remain inviolate and unprofaned.
At the foot of the hill are some small half-fallen-in buildings, near a large hall, painted white, red, and yellow, consisting of a small apartment and a kitchen, the whole in a most dirty, neglected, and desolate condition. At this point the Moslems must have accomplished certain prayers, before they can climb the hill and proceed to visit the tomb. Over the door of this singular house of prayer some words are likewise engraved in the Arabic character, which, however, are now entirely illegible.
On quitting the Malay Krammat, we next undertook a tolerably difficult walk to the Downs or sand-dunes, which at this point extend along the entire coast line, on which the wax-berry shrub, as already mentioned, grows wild in vast quantities, and visibly prevents the further encroachments of the moving sand. The Eerst Rivier (First River) may be regarded as the limit of demarcation between the sand-dunes and the soil adapted for vegetation."6
'n Britse joernalis en historikus, Ian Duncan Colvin (1877-1938), beskryf sy besoek aan die Kramat vyftig jaar later in die begin van die 20ste eeu:
"It was in springtime that we made the pilgrimage, in October, the springtime of the south... We passed through cow-scented pasture and the cornlands of Zandvliet, and so towards the sea, guided by the white star of the tomb.
It stands upon a sandstone rock which the Eerste River bends round on its way to the sea, and you can hear the breakers roaring, though unseen behind the sand-dunes. A little wooden bridge crosses the river beside the drift... On the farther side the little hill rises steeply, and under it nestles a row of very ancient and dilapidated cottages. One of them is used as a stable by the pilgrims and another as a mosque, and upon its porch you will see a little notice in English that 'women are not allowed inside the church', a warning signed with all the weight and authority of the late Haji Abdul Kalil... Inside, this little chapel is touchingly primitive and simple, with blue sky showing through the thatched roof, and a martin's nest plastered on the ceiling of the little alcove. Between these cottages and the stream is a field of sweet marjoram, no doubt grown for the service of the shrine, and the way up the hill is made easy by a flight of steps build perhaps centuries ago, and ruinous with age. With their white balustrades, and overgrown as they are with grass and wild-flowers, they are very beautiful, and in pilgrimage-time we may suppose them bright with Malays ascending and descending. We mounted them to the top, where they open on a little courtyard roughly paved and encinctured by a low white wall. On the farther side, opposite the top of the stairs, is the tomb itself, a little white building with an archway leading into a porch. Beyond is a door, of the sort common in Cape farm-houses, divided into two across the middle. Of course, we did not dare to open it and peep inside; but I am told by a Mahomedan friend that the inner tomb is of white stucco with four pillars of a pleasant design. It is upholstered in bright-coloured plush, and copies of the Koran lie open upon it. The inside of the room is papered in the best Malay fashion, and over the window is a veil of tinselled green gauze. From the roof several ostrich eggs hang on strings, and altogether it is the gayest and brightest little shrine. The ostrich eggs hanging on their strings made me think of a much more splendid tomb which Akbar, the first greatest of the Moguls, build for his friend Selim Chisti, a humble ascetic, in the centre of the mosque at Fatehpur Sikri.7 If any of my readers have made a pilgrimage to that wonderful deserted city, they will remember the tomb build of fretted marble, white and delicate as lace, in the centre of the great silent mosque of red sandstone – surely the finest testimonial to disinterested and spiritual friendship that exists in the world. And, if they look inside, they will recollect that around the inner shrine of mother o’pearl hang ostrich eggs just as they hang in Sheik Joseph’s tomb on the Cape Flats. But this digression is only to show that the Malay of Cape Town knows what is proper to the ornamentation of kramats. The shrine is tended with pious care, kept clean and white by the good Malays – a people of whom it may be said truly that they hold cleanliness as a virtue next to godliness."8
Hierdie beskrywing kom ooreen met dié van Scherzer en 'n foto in die Elliot-versameling in die Kaapse argief. Die minaret wat deur Biskop Griffith genoem en deur Scherzer geïllustreer is, en moontlik van hout gemaak was, het intussen verdwyn.
In 1925 het die Indiese filantroop, Hadji Sulaiman Sjah Mohamed Ali, opdrag vir 'n nuwe tombe gegee en is die huidige vierkantige en gekoepelde Moghul- of Delhi-inspireerde struktuur opgerig. Die argitek was F.K. KENDALL wat van 1896 tot 1918 in vennootskap met Herbert BAKER praktiseer het.
Die kramat vorm deel van die sogenaamde beskermende "Heilige Sirkel van Islam" wat strek van die kramatte teen die hange van Seinheuwel bo die klipgroef waar die eerste openbare Moslemgebede aan die Kaap gehou is, deur die kramatte op die rug van die heuwel en die kramat van Sjeg Noorul Mubeen by Oudekraal, en om die berg na die kramatte van Constantia, Faure, Robbeneiland, terug na Seinheuwel.
Sjeg Yusuf van Makassar (1626-1699)
Sjeg Yusuf (Abadin Tadia Tjoesoep) is in 1626 te Gowa by Makassar (Mangkasara), op die suidwestelike punt van die Sulawesi-eiland (voorheen Celebes) langs die Straat van Makassar, gebore. Toe die Portugese dit vroeg in die sestiende eeu bereik het, was dit 'n besige handelshawe waar Arabiese, Indiese, Javaanse, Maleise Siamese en Chinese skepe aangedoen en hulle produkte geruil en verkoop het. Met die koms van die Nederlanders, wat die speseryhandel wou monopoliseer en Britse deelname daaraan wou stuit, is die tradisie van vrye handel aan die begin van die 17de eeu omvergewerp. Nadat hulle die fort van Makassar ingeneem het, is dit herbou en as Fort Rotterdam herdoop. Van hier het hulle die vestings van die Sultan van Gowa geteiken.
Toe hy agtien jaar oud was, het Yusuf op 'n pelgrims- en studietog na Mekka vertrek waar hy verskeie jare deurgebring het. Met sy terugkeer het hy die Nederlanders in Makassar vermy en hom in Bantam in Wes-Java aan die hof van Sultan Ageng (Abulfatah Agung, 1631-1695) as onderwyser en geestelike rigter gevestig. Hy het die sultan se seuns onderrig en met een van sy dogters getrou. Hy was deeglik in die Shari'ah (Moslem kode en godsdienstige wet) onderlê en diep betrokke by die mistieke aspekte van sy geloof met die gevolg dat sy reputasie as 'n vrome persoon en heilige kenner en geleerde vinnig versprei het.
Hoewel die Nederlanders die handel op Java beheer het, het Bantam 'n sterk mate van onafhanklikheid behou. Yusuf was 'n vurige teenstander van die VOC en het en ook 'n rebellie teen die Europeërs gelei toe 'n ouer vredesooreenkoms tussen hulle in 1656 gebreek is. 'n Nuwe ooreenkoms is in 1659 bereik, maar 'n interne tweestryd in die Sultanaat het in die VOC se kraam gepas. Die sultan se seun, later as Sultan Hadji bekend, het met die hulle saamgespan teen sy vader en jonger broer wat voorkeur aan die Britse en Deense handelaars gegee het. Die breuk het in 1680 gekom toe Ageng oorlog teen Batavia (Jakarta) verklaar het. Hadji het 'n opstand teen sy vader gelei wat Ageng tot sy woning beperk het. Hoewel sy volgelinge teruggeveg het, het die Nederlanders Hadji te hulp gesnel en is Ageng na die hooglande verdryf waar hy in Maart 1683 oorgegee het. Hierna is hy na Batavia geneem waar hy oorlede is.
Yusuf het die verset voortgesit en is eers teen die einde van 1683 gevange geneem waarna hy ook na Batavia geneem is. Sy invloed in die Moslemgemeenskap van die VOC se hoofkwartier in die Ooste, waar hy as heilige vereer is, asook die aandrang op sy vrystelling deur die vorste van Gowa (Makassar) – wat toe bondgenote van die VOC was – het daartoe gelei dat Yusuf en sy gevolg eers na Ceylon (Sri Lanka) en daarna na die Kaap verban is. Sjeg Yusuf en sy "aanhang", soos in die notules van die Politieke Raad aangedui is, het op 31 Maart 1694 aan boord die Voetboog in Tafelbaai aangekom. Hier is hulle gul deur goewerneur Simon van der Stel ontvang, maar in die Kasteel gehou totdat daar in Junie besluit is om hulle na die mond van die Eersterivier, wat oor die plaas Zandvliet van ds P. Kalden uitgekyk het, te stuur.9
Hier in die duine, wat later as Makassar en Makassarstrand bekend sou word, het Yusuf en sy gevolg hulle gevestig. Volgens oorlewering was dit die eerste sentrum van Islam en Islamitiese onderrig in Suid-Afrika en het die terrein 'n sakrosante ereplek gebly na Yusuf se afsterwe op 23 April 1699 en sy begrafnis op die heuwel. Hoewel sommige skrywers nie oortuig is dat ook Yusuf se oorskot na die Ooste terug is nie, argumenteer André van Rensburg dat dit wel gebeur het.
"Hoewel 'n aanvanklike versoek van 31 Desember 1701 dat Yusuf se oorskot opgegrawe en na Indonesië gestuur word, geweier is, is in 'n verslag van 26 Februarie 1703 deur die Here XVII gelas dat die sjeg se naasbestaandes en sy oorskot na Indonesië weggebring moes word.
Op 26 Februarie 1704 het die amptelike geskrewe instruksies van die VOC in die Kaap aangekom. Die weduwee van Yusuf, hul jong kinders en ander lede van sy gevolg moes toegelaat word om na Indonesië terug te keer.
Daar is ook bepaal dat die oorskot van Yusuf onopsigtelik opgegrawe moes word sodat die naasbestaandes dit kon saamneem. Voorsorg moes egter getref word dat ander Oosterse bannelinge nie ontsnap deur voor te gee dat hulle naasbestaandes van sjeg Yusuf is nie."10
Die gevolg van Sjeg Yusuf het op 5 Oktober 1704 aan boord van De Spiegel uit Tafelbaai met sy oorskot vertrek en op 10 Desember in Batavia anker gegooi. Hierna is sy hulle na Makassar waar sy oorskot op 6 April 1705 op Lakiung in Ujung Pandang herbegrawe is. Bo-oor Yusuf se nuwe graf is 'n kramat of ko'bang deur die Chinese bouer Dju Kian Kiu opgerig. Ook hierdie Kramat word druk deur pelgrims besoek.
________________________________
Kramat is die algemeen Kaapse term vir die tombe van 'n [Moslem] heilige of Wali van Allah; in Urdu verwys karamat of keramat na die wonderwerking van 'n heilige, soms word dit ook as sinoniem vir heilige gebruik.
Die meer algemeen gebruikte spelling word hier in plaas van die erkende Afrikaanse "Joesoef" gebruik.
Raidt, E.H. 1971. François Valentyn Beshryvinge van de Kaap der Goede Hoop met de zaaken daar toe behoorende. Kaapstad: Van Riebeeck Vereniging, Vol. 1, p. 198.
Brain, J.S. (ed.). 1988. The Cape diary of bishop Patrick Raymond Griffith for the years 1837-1839. Cape Town: Southern African Catholic Bishops' Conference, pp. 189-90.
Aktekantoor, Kaapstad, Akte 6/3/1862, no. 121.
Scherzer, K. 1861. Narrative of the circumnavigation of the globe by the Austrian frigate Novara, (commodore b. Von Wullerstorf-Urbair,): undertaken by order of the imperial government, in the years l857,1858, & 1859. London: Saunders, Otley & Co, pp. 244-248.
Seremoniële hoofstad [Fatehpur = stad van oorwinning] van 1569 tot 1574 deur die Mughale Keiser Akbar (1542-1605) by Sikri, die hermitage van sy spirituele gids, Sjeg Salim Chisti, opgerig. Die tombe wat deur Colvin beskryf word, is deur Shah Jahan (1592-1666) herbou.
Colvin, I.D. 1909. Romance of Empire, South Africa. London: TC & EL Jack, pp. 16168.
Böeseken, A.J. 1961. Resolusies van die Politieke Raad III 1681-1707. Kaapstad: Argiefkomitee, p. 283 (14.06.1694).
Van Rensburg, A. & Van Bart, M. 2004. Waar rus Sjeg Yusuf: van die Kaap tot in Makassar. Kultuurkroniek, Bylae by Die Burger, 10 Julie, pp. 12-13
Van Rensburg, A. & Van Bart, M. 2004. Waar rus Sjeg Yusuf: van die Kaap tot in Makassar. Kultuurkroniek, Bylae by Die Burger, 10 Julie, p.13.
________________________________
Schalk W le Roux, Gordonsbaai, Februarie 2013
See also Van Bart, M. & Van Rensburg A.
________________________________
Wording on Minaret:
IN MEMORY OF
SHEIKH YUSUF
MARTYR & HERO
OF BANTAM
1629 - 1699
THIS MINARET
WAS ERECTED BY
HAJEE SULLAIMAN
SHAHMAHOMED
IN THE REIGN OF
KING GEORGE V
MAY 1925
_____________________
THIS MEMORIAL WAS UNVEILED
19TH DECEMBER 1925 BY
SIR FREDERIC DE WAAL
KCMG:LLD:FIRST ADMINISTRATOR
OF THE CAPE PROVINCE
IN THE YEAR WHEN THIS
DISTRICT WAS VISITED BY
HIS ROYAL HIGNESS
THE PRINCE OF WALES
4TH MAY 1925
_____________________
THE "DARGAN" OF ASHBAT
[COMPANIONS] OF SAINT SHEIKH YUSSUF
[GALERAN TUANSE] OF MACASSAR.
_____
HERE LIE THE REMAINS OF FOUR OF FORTY-NINE
FAITHFUL FOLLOWERS WHO AFTER SERVING
IN THE BANTAM WAR OF 1682-83, ARRIVED WITH
SHEIKH YUSSUF AT THE CAPE FROM CEYLON,
IN THE SHIP "VOETBOOG" IN THE YEAR 1694.
_____
THIS COMMEMORATION TABLET WAS ERECTED
DURING THE GREAT WAR ON 8 JANUARY 1918.
BY HAJEE SULLAIMAN SHAHMAHOMED.
SENIOR TRUSTEE.
Wording on plaque:
PRESIDENT SOEHARTO
OF THE REPUBLIC OF INDONESIA
VISITED THIS SHRINE ON 21 NOVEMBER 1997
TO PAY RESPECT TO THE LATE SHEIKH YUSSUF OF
MACASSAR UPON WHOM THE TITLE OF NATIONAL
HERO WAS CONFERRED BY THE INDONESIAN GOVERNMENT
ON 7 AUGUST 1995
Writings about this Kramat of Sheikh Yusuf
Davids, Achmat. 1980. The Mosques of Bo-Kaap - A social history of Islam at the Cape. Athlone, Cape: The South African Institute of Arabic and Islamic Research. pp 37-40.
_______________________________________________
De Bosdari, C. 1971. Cape Dutch Houses and Farms. Cape Town: AA Balkema. pp 73.
_______________________________________________
De Kock, WJ. 1976. Suid-Afrikaanse biografiese woordeboek : Deel 1. Kaapstad: RGN/Tafelberg. pp 429-430.
_______________________________________________
Du Plessis, Izak David. 1944. The Cape Malays. Cape Town: Maskew Miller. pp 4-7.
_______________________________________________
Jaffer, M. 2001. Guide to the Kramats of the Western Cape. Cape Town: Cape Mazaar (Kramat) Society. pp 17-19.
_______________________________________________
Jaffer, Mansoor. 1996. Guide to the Kramats of the Western Cape. Cape Town: Cape Mazaar Kramat Society. pp 17.
_______________________________________________
Le Roux, SW. 1992. Vormgewende invloede op die ontwikkeling van moskee-argitektuur binne die Heilige Sirkel aan die Kaap tot 1950 . Pretoria: PhD-verhandeling: Universiteit van Pretoria. pp 201-202.
_______________________________________________
Oxley, John. 1992. Places of Worship in South Africa. Halfway House: Southern Book Publishers. pp 63-64.
_______________________________________________
Potgieter, DJ (Editor-in-chief). 1975. Standard Encyclopaedia of South Africa [SESA] Volume 11 Tur-Zwe. Cape Town: Nasou. pp 567.
_______________________________________________
Potgieter, DJ (Editor-in-chief). 1972. Standard Encyclopaedia of South Africa [SESA] Volume 6 Hun-Lit. Cape Town: Nasou. pp 454-455.
_______________________________________________
Rhoda, E. 2010. Hajee Sullaiman Shahmahomed and the shrine of Shayk Yusuf of Macassar at Faure. : Unpublished manuscript.
_______________________________________________
Van Selms, A. Joesoef, Sjeik: in De Kock, WJ. 1976. Suid-Afrikaanse biografiese woordeboek : Deel 1: pp 429-430
________________________________________
Shaykh Yusuf was born at Macassar in 1626. He was also known as Abadin Tadia Tjoessoep. He was of noble birth, a maternal nephew of King Biset of Goa. He studied in Arabia under the tutelage of several pious teachers.
When Shaykh Yusuf arrives at the Cape, on the Voetboeg, he was royally welcomed by Governor Simon van de Stel. His Indonesian background necessitated that he and his 49 followers be settled well away from Cape Town. They were housed on the farm Zandvliet, near the mouth of the Eeste River, in the general area now called Macassar. He received an allowance of 12rix dollars from the Cape authorities for support of himself and his party. At Zandvliet Shaykh Yusuf’s settlement soon became a sanctuary for fugitive slaves. It was here that the first cohesive Muslim community in S.A. was established. The first settlement of Muslims in South Africa was a vibrant one, despite its isolation. It was from here that the message of Islam was disseminated to the slave community living in Cape Town. When Shaykh Yusuf died on 23 May 1699, he was buried on the hill overlooking Macassar at Faure. A shrine was constructed over his grave. Over the years this shrine has been rebuilt and renewed. Today it remains a place of pilgrimage.
It's my second season growing echinacea, and I love nothing more than to sit and watch the insects that visit.
This little spotted lady beetle found its way into the Studio with me, so I indulged in a little fun with it.
faure/macassar, western cape- kramat of sheikh yussuf
A Kramat is a shrine or mausoleum that has been built over the burial place of a Muslim who's particular piety and practice of the teachings of Islam is recognised by the community. I have been engaged in documenting these sites around Cape Town over several visits at different times over the last few years. They range widely from graves marked by an edge of stones to more elaborate tombs sheltered by buildings of various styles. They are cultural markers that speak of a culture was shaped by life at the Cape and that infuses Cape Town at large.
In my searches used the guide put out by the Cape Masaar Society as a basic guide to locate some recognised sites. Even so some were not that easy to find.
In the context of the Muslims at the Cape, historically the kramats represented places of focus for the faithful and were/are often places of local pilgrimage. When the Dutch and the VOC (United East India Company aka Vereenigde Oostindische Compagnie) set up a refuelling station and a settlement at the Cape, Muslims from their territories in the East Indies and Batavia were with them from the start as soldiers, slaves and 'Vryswarten'; (freemen). As the settlement established itself as a colony the Cape became a useful place to banish political opponents from the heart of their eastern empire. Some exiles were of royal lineage and there were also scholars amongst them. One of the most well known of these exiles was Sheik Yusuf who was cordially received by Govenor van der Stel as befitted his rank (he and his entourage where eventually housed on an estate away from the main settlement so that he was less likely to have an influence over the local population), others were imprisoned for a time both in Cape Town and on Robben island. It is said that the first Koran in the Cape was first written out from memory by Sheik Yusuf after his arrival. There were several Islamic scholars in his retinue and these men encouraged something of an Islamic revival amoung the isolated community. Their influence over the enslaved “Malay” population who were already nominally Muslim was considerable and through the ministrations of other teachers to the underclasses the influence of Islam became quite marked. As political opponents to the governing powers the teachers became focus points for escaped slaves in the outlying areas.
Under the VOC it was forbidden to practice any other faith other than Christianity in public which meant that there was no provision for mosques or madrasas. The faith was maintained informally until the end of the C18th when plans were made for the first mosque and promises of land to be granted for a specific burial ground in the Bo Kaap were given in negotiations for support against an imminent British invasion. These promises were honoured by the British after their victory.
There is talk of a prophecy of a protective circle of Islam that would surround Cape Town. I cannot find the specifics of this prophecy but the 27 kramats of the “Auliyah” or friends of Allah, as these honoured individuals are known, do form a loose circle of saints. Some of the Auliyah are credited with miraculous powers in legends that speak of their life and works. Within the folk tradition some are believed to be able to intercede on behalf of supplicants (even though this more part of a mystical philosophy (keramat) and is not strictly accepted in mainstream contemporary Islamic teaching) and even today some visitors may offer special prayers at their grave sites in much the same way as Christians might direct prayer at the shrine of a particular saint.
photographer's note-
sheikh yussuf was the brother of the king of Goa (Gowa) with it's capital of Makassar. yussuf fought in battles against the Dutch and was eventually captured. he was transferred to the cape of good hope in 1693. he died in 1699. he had 2 wives, 2 concubines, 12 children and 14 male and female slaves.
*********************************************
Die Kramat van Sjeg Yusuf, Faure
Die Kramat1 van Sjeg Yusuf (Abadin Tadia Tjoessoep)2 op 'n klein heuwel naby die mond van die Eersterivier in Makassar, Faure, is 'n terrein waarheen Kaapse Moslems oor die laaste drie eeue pelgrimstogte onderneem. Yusuf is op 23 April 1699 oorlede en op die heuwel begrawe. Volgens predikant en skrywer, Francois Valentyn (1666-1727), wat sy graf in 1705 besoek het, was dit "een cierlyke Mohammedaansch tombe, wat van zeer hoog opgezette steenen, verheerlykt was".3 Dit is nie heeltemal duidelik of hy van 'n hoog opgeboude graf of 'n struktuur daaroor praat nie.
Dié tombe moes mettertyd veranderings en verbouings het en volgens Biskop Patrick Griffith (1798-1862) wat dit meer as 'n eeu later op 25 Januarie 1839 besoek het, het dit heel anders daar uitgesien...
and proceeded to a Mr Cloete's where we took horses and road (sic) to a Malay Mosque [i.e. the kramat] situated on the summit of a hill, to which we ascended by a rude Stone Stair Case, rather Circular and partly cut out of Limestone rock, by an hundred steps. We left our horses below tied to the door of a Caravansery where the Pilgrims who come every year from Cape Town and all around, lodge while they go thro' their devotions. Both Lodging House and Mosque are at present deserted and we cd. only see the Exterior of both. The Mosque has a small Mineret (sic) in the centre and contains the Tomb of some Prince and Priest of the Sect. The Building is square and low with a portico: the windows are screened within and all that could be seen through some chinks in the walls was some drapery. A curious sight, however, exists outside: graves covered with white Clothes, five or six of which graves are enclosed together with a low wall round them; two or three more are apart; each has a round black stone at the head round which a Malay handkerchief is tied, with another black stone at foot, represents the feet, so that with the white sheet over the body, one wd. imagine at first view that it was a corpse was directly before him, the representation of it is so like reality. These White cloths (of calico) are renewed every year and we found some sixty or more rotten ones under each of the last white Coverings."1
Die terrein is in 1862 deur die imam van die Jamia-moskee in Chiappinistraat, Abdol Wahab, aangekoop,5 maar die gebou het tot vroeg in die 20ste eeu bewaar gebly, hoewel dit by verskeie geleenthede klein veranderings en herstelwerk moes ondergaan het.
Die Oostenrykse wetenskaplike, diplomaat en ontdekkingsreisiger, Karl Ritter von Scherzer (1821-1903) het die Kaap in Oktober 1857 aan boord die Novara, op 'n omseilingstog van die wêreld, aangedoen. Hy het die volgende waardevolle beskrywing, deurdrenk met sy eie voor- en afkeure, nagelaat:
"The following morning we drove to a hill, ahout a mile and a half distant from Zandvliet, known as Macassar Downs, on which is the spot of interment, (Krammat or Brammat), of a Malay prophet.
This individual, so honoured in death, was, if we are to believe the Malays, a direct descendant of Mahomet, named Sheikh Joseph, who, expelled from Batavia by the Dutch Government for political reasons, settled in the colony about a century and a half ago, and died and was buried in the neighbourhood of Zandvliet. An especial deputation came over from Malacca to Cape Colony to fetch away the corpse of the defunct prophet, for conveyance to the land of his birth; but at the disinterment it happened that the little finger of the prophet, in spite of the most persevering research, could nowhere be found. This circumstance appeared to those simple believers sufficient reason for erecting a monument over the spot in which the finger of a Malay prophet lay hid from view. Even to this day the Malays from time to time perform a pilgrimage to the Colony and celebrate their religious ceremonies at the Mausoleum. Four followers of the prophet are buried with him, two of them Mahometan priests, who are regarded with much veneration by the Malays.
An extensive flight of stone steps leads to the tomb, the exterior of which is very insignificant, and, but for a small pointed turret, hardly differs from an ordinary dwelling-house. On entering, a low-roofed vault is visible, a sort of front outhouse, which rather disfigures the facade, and much more resembles a cellar than the portal of a Mausoleum. Above the arch of this vault an Arabic inscription has been engraved with a stylus but this is so painted over in brick colour that it has already become almost illegible. Judging by the few words that have been deciphered, it seems to consist of the first propositions of the Koran.
The inner room, provided on two sides with modern glazed windows at irregular intervals, is about the size of an ordinary room of 12 feet long, 9 wide, and 7 high (3.66m long, 2.74 wide, and 2.13 high). In the middle rises the monument, to which access is had by some more brick steps. Immense quantities of unwashed white linen cloth are heaped upon it, which seem occasionally sprinkled with a brown odoriferous liquid (dupa). As at the head of Sheikh Joseph, so at his feet several figures, resembling those in enamel used to ornament tarts, are drawn upon the linen cloth with the overflowings of the unguent. These have undoubtedly been formed accidentally, and it appears wrong and unfair to attribute to them any more recondite significance. The monument rests upon four wooden pillars, with pyramidal pinnacles or ornaments, and is richly decorated with fine white muslin, which gives to the whole very much the appearance of an old-fashioned English "fourposter," with its costly drapery and curtains. While the curtains are spread out all around, several small green and white bannerets stand at the upper and lower end of the sarcophagus. The whole interior is, as it were, impregnated with the incense which devout Malay pilgrims from time to time burn here, especially after the forty days' fast (Ramadan), or leave behind upon the steps of the tomb in flasks or in paper-boxes. On such occasions, they always bring wax-candles and linen cloth as an offering, with the latter of which they deck the tomb afresh, so that a perfect mountain of white linen rises above the stone floor. During their devotions they unceasingly kiss this white mass of stuff, and as they are continually chewing tobacco, this filthy habit produces disgustingly loathsome stains.
On the same hill which boasts the tomb of Sheikh Joseph, there are also, in ground that is common property, nine other graves of eminent Malays, enclosed with carefully-selected stones, and likewise covered over with large broad strips of bleached linen cloth, protected by stones from any injury by weather or violence. At the head and foot of each individual interred, is a single stone of larger size. Formerly the black inhabitants of the neighbourhood made use of this store of linen cloth to make shirts for themselves, without further thought upon the propriety of the matter. Latterly, however, a shrewd Malay priest spread a report that one of these ebony linen stealers had lost all the fingers off one hand, since which the graves of those departed worthies remain inviolate and unprofaned.
At the foot of the hill are some small half-fallen-in buildings, near a large hall, painted white, red, and yellow, consisting of a small apartment and a kitchen, the whole in a most dirty, neglected, and desolate condition. At this point the Moslems must have accomplished certain prayers, before they can climb the hill and proceed to visit the tomb. Over the door of this singular house of prayer some words are likewise engraved in the Arabic character, which, however, are now entirely illegible.
On quitting the Malay Krammat, we next undertook a tolerably difficult walk to the Downs or sand-dunes, which at this point extend along the entire coast line, on which the wax-berry shrub, as already mentioned, grows wild in vast quantities, and visibly prevents the further encroachments of the moving sand. The Eerst Rivier (First River) may be regarded as the limit of demarcation between the sand-dunes and the soil adapted for vegetation."6
'n Britse joernalis en historikus, Ian Duncan Colvin (1877-1938), beskryf sy besoek aan die Kramat vyftig jaar later in die begin van die 20ste eeu:
"It was in springtime that we made the pilgrimage, in October, the springtime of the south... We passed through cow-scented pasture and the cornlands of Zandvliet, and so towards the sea, guided by the white star of the tomb.
It stands upon a sandstone rock which the Eerste River bends round on its way to the sea, and you can hear the breakers roaring, though unseen behind the sand-dunes. A little wooden bridge crosses the river beside the drift... On the farther side the little hill rises steeply, and under it nestles a row of very ancient and dilapidated cottages. One of them is used as a stable by the pilgrims and another as a mosque, and upon its porch you will see a little notice in English that 'women are not allowed inside the church', a warning signed with all the weight and authority of the late Haji Abdul Kalil... Inside, this little chapel is touchingly primitive and simple, with blue sky showing through the thatched roof, and a martin's nest plastered on the ceiling of the little alcove. Between these cottages and the stream is a field of sweet marjoram, no doubt grown for the service of the shrine, and the way up the hill is made easy by a flight of steps build perhaps centuries ago, and ruinous with age. With their white balustrades, and overgrown as they are with grass and wild-flowers, they are very beautiful, and in pilgrimage-time we may suppose them bright with Malays ascending and descending. We mounted them to the top, where they open on a little courtyard roughly paved and encinctured by a low white wall. On the farther side, opposite the top of the stairs, is the tomb itself, a little white building with an archway leading into a porch. Beyond is a door, of the sort common in Cape farm-houses, divided into two across the middle. Of course, we did not dare to open it and peep inside; but I am told by a Mahomedan friend that the inner tomb is of white stucco with four pillars of a pleasant design. It is upholstered in bright-coloured plush, and copies of the Koran lie open upon it. The inside of the room is papered in the best Malay fashion, and over the window is a veil of tinselled green gauze. From the roof several ostrich eggs hang on strings, and altogether it is the gayest and brightest little shrine. The ostrich eggs hanging on their strings made me think of a much more splendid tomb which Akbar, the first greatest of the Moguls, build for his friend Selim Chisti, a humble ascetic, in the centre of the mosque at Fatehpur Sikri.7 If any of my readers have made a pilgrimage to that wonderful deserted city, they will remember the tomb build of fretted marble, white and delicate as lace, in the centre of the great silent mosque of red sandstone – surely the finest testimonial to disinterested and spiritual friendship that exists in the world. And, if they look inside, they will recollect that around the inner shrine of mother o’pearl hang ostrich eggs just as they hang in Sheik Joseph’s tomb on the Cape Flats. But this digression is only to show that the Malay of Cape Town knows what is proper to the ornamentation of kramats. The shrine is tended with pious care, kept clean and white by the good Malays – a people of whom it may be said truly that they hold cleanliness as a virtue next to godliness."8
Hierdie beskrywing kom ooreen met dié van Scherzer en 'n foto in die Elliot-versameling in die Kaapse argief. Die minaret wat deur Biskop Griffith genoem en deur Scherzer geïllustreer is, en moontlik van hout gemaak was, het intussen verdwyn.
In 1925 het die Indiese filantroop, Hadji Sulaiman Sjah Mohamed Ali, opdrag vir 'n nuwe tombe gegee en is die huidige vierkantige en gekoepelde Moghul- of Delhi-inspireerde struktuur opgerig. Die argitek was F.K. KENDALL wat van 1896 tot 1918 in vennootskap met Herbert BAKER praktiseer het.
Die kramat vorm deel van die sogenaamde beskermende "Heilige Sirkel van Islam" wat strek van die kramatte teen die hange van Seinheuwel bo die klipgroef waar die eerste openbare Moslemgebede aan die Kaap gehou is, deur die kramatte op die rug van die heuwel en die kramat van Sjeg Noorul Mubeen by Oudekraal, en om die berg na die kramatte van Constantia, Faure, Robbeneiland, terug na Seinheuwel.
Sjeg Yusuf van Makassar (1626-1699)
Sjeg Yusuf (Abadin Tadia Tjoesoep) is in 1626 te Gowa by Makassar (Mangkasara), op die suidwestelike punt van die Sulawesi-eiland (voorheen Celebes) langs die Straat van Makassar, gebore. Toe die Portugese dit vroeg in die sestiende eeu bereik het, was dit 'n besige handelshawe waar Arabiese, Indiese, Javaanse, Maleise Siamese en Chinese skepe aangedoen en hulle produkte geruil en verkoop het. Met die koms van die Nederlanders, wat die speseryhandel wou monopoliseer en Britse deelname daaraan wou stuit, is die tradisie van vrye handel aan die begin van die 17de eeu omvergewerp. Nadat hulle die fort van Makassar ingeneem het, is dit herbou en as Fort Rotterdam herdoop. Van hier het hulle die vestings van die Sultan van Gowa geteiken.
Toe hy agtien jaar oud was, het Yusuf op 'n pelgrims- en studietog na Mekka vertrek waar hy verskeie jare deurgebring het. Met sy terugkeer het hy die Nederlanders in Makassar vermy en hom in Bantam in Wes-Java aan die hof van Sultan Ageng (Abulfatah Agung, 1631-1695) as onderwyser en geestelike rigter gevestig. Hy het die sultan se seuns onderrig en met een van sy dogters getrou. Hy was deeglik in die Shari'ah (Moslem kode en godsdienstige wet) onderlê en diep betrokke by die mistieke aspekte van sy geloof met die gevolg dat sy reputasie as 'n vrome persoon en heilige kenner en geleerde vinnig versprei het.
Hoewel die Nederlanders die handel op Java beheer het, het Bantam 'n sterk mate van onafhanklikheid behou. Yusuf was 'n vurige teenstander van die VOC en het en ook 'n rebellie teen die Europeërs gelei toe 'n ouer vredesooreenkoms tussen hulle in 1656 gebreek is. 'n Nuwe ooreenkoms is in 1659 bereik, maar 'n interne tweestryd in die Sultanaat het in die VOC se kraam gepas. Die sultan se seun, later as Sultan Hadji bekend, het met die hulle saamgespan teen sy vader en jonger broer wat voorkeur aan die Britse en Deense handelaars gegee het. Die breuk het in 1680 gekom toe Ageng oorlog teen Batavia (Jakarta) verklaar het. Hadji het 'n opstand teen sy vader gelei wat Ageng tot sy woning beperk het. Hoewel sy volgelinge teruggeveg het, het die Nederlanders Hadji te hulp gesnel en is Ageng na die hooglande verdryf waar hy in Maart 1683 oorgegee het. Hierna is hy na Batavia geneem waar hy oorlede is.
Yusuf het die verset voortgesit en is eers teen die einde van 1683 gevange geneem waarna hy ook na Batavia geneem is. Sy invloed in die Moslemgemeenskap van die VOC se hoofkwartier in die Ooste, waar hy as heilige vereer is, asook die aandrang op sy vrystelling deur die vorste van Gowa (Makassar) – wat toe bondgenote van die VOC was – het daartoe gelei dat Yusuf en sy gevolg eers na Ceylon (Sri Lanka) en daarna na die Kaap verban is. Sjeg Yusuf en sy "aanhang", soos in die notules van die Politieke Raad aangedui is, het op 31 Maart 1694 aan boord die Voetboog in Tafelbaai aangekom. Hier is hulle gul deur goewerneur Simon van der Stel ontvang, maar in die Kasteel gehou totdat daar in Junie besluit is om hulle na die mond van die Eersterivier, wat oor die plaas Zandvliet van ds P. Kalden uitgekyk het, te stuur.9
Hier in die duine, wat later as Makassar en Makassarstrand bekend sou word, het Yusuf en sy gevolg hulle gevestig. Volgens oorlewering was dit die eerste sentrum van Islam en Islamitiese onderrig in Suid-Afrika en het die terrein 'n sakrosante ereplek gebly na Yusuf se afsterwe op 23 April 1699 en sy begrafnis op die heuwel. Hoewel sommige skrywers nie oortuig is dat ook Yusuf se oorskot na die Ooste terug is nie, argumenteer André van Rensburg dat dit wel gebeur het.
"Hoewel 'n aanvanklike versoek van 31 Desember 1701 dat Yusuf se oorskot opgegrawe en na Indonesië gestuur word, geweier is, is in 'n verslag van 26 Februarie 1703 deur die Here XVII gelas dat die sjeg se naasbestaandes en sy oorskot na Indonesië weggebring moes word.
Op 26 Februarie 1704 het die amptelike geskrewe instruksies van die VOC in die Kaap aangekom. Die weduwee van Yusuf, hul jong kinders en ander lede van sy gevolg moes toegelaat word om na Indonesië terug te keer.
Daar is ook bepaal dat die oorskot van Yusuf onopsigtelik opgegrawe moes word sodat die naasbestaandes dit kon saamneem. Voorsorg moes egter getref word dat ander Oosterse bannelinge nie ontsnap deur voor te gee dat hulle naasbestaandes van sjeg Yusuf is nie."10
Die gevolg van Sjeg Yusuf het op 5 Oktober 1704 aan boord van De Spiegel uit Tafelbaai met sy oorskot vertrek en op 10 Desember in Batavia anker gegooi. Hierna is sy hulle na Makassar waar sy oorskot op 6 April 1705 op Lakiung in Ujung Pandang herbegrawe is. Bo-oor Yusuf se nuwe graf is 'n kramat of ko'bang deur die Chinese bouer Dju Kian Kiu opgerig. Ook hierdie Kramat word druk deur pelgrims besoek.
________________________________
Kramat is die algemeen Kaapse term vir die tombe van 'n [Moslem] heilige of Wali van Allah; in Urdu verwys karamat of keramat na die wonderwerking van 'n heilige, soms word dit ook as sinoniem vir heilige gebruik.
Die meer algemeen gebruikte spelling word hier in plaas van die erkende Afrikaanse "Joesoef" gebruik.
Raidt, E.H. 1971. François Valentyn Beshryvinge van de Kaap der Goede Hoop met de zaaken daar toe behoorende. Kaapstad: Van Riebeeck Vereniging, Vol. 1, p. 198.
Brain, J.S. (ed.). 1988. The Cape diary of bishop Patrick Raymond Griffith for the years 1837-1839. Cape Town: Southern African Catholic Bishops' Conference, pp. 189-90.
Aktekantoor, Kaapstad, Akte 6/3/1862, no. 121.
Scherzer, K. 1861. Narrative of the circumnavigation of the globe by the Austrian frigate Novara, (commodore b. Von Wullerstorf-Urbair,): undertaken by order of the imperial government, in the years l857,1858, & 1859. London: Saunders, Otley & Co, pp. 244-248.
Seremoniële hoofstad [Fatehpur = stad van oorwinning] van 1569 tot 1574 deur die Mughale Keiser Akbar (1542-1605) by Sikri, die hermitage van sy spirituele gids, Sjeg Salim Chisti, opgerig. Die tombe wat deur Colvin beskryf word, is deur Shah Jahan (1592-1666) herbou.
Colvin, I.D. 1909. Romance of Empire, South Africa. London: TC & EL Jack, pp. 16168.
Böeseken, A.J. 1961. Resolusies van die Politieke Raad III 1681-1707. Kaapstad: Argiefkomitee, p. 283 (14.06.1694).
Van Rensburg, A. & Van Bart, M. 2004. Waar rus Sjeg Yusuf: van die Kaap tot in Makassar. Kultuurkroniek, Bylae by Die Burger, 10 Julie, pp. 12-13
Van Rensburg, A. & Van Bart, M. 2004. Waar rus Sjeg Yusuf: van die Kaap tot in Makassar. Kultuurkroniek, Bylae by Die Burger, 10 Julie, p.13.
________________________________
Schalk W le Roux, Gordonsbaai, Februarie 2013
See also Van Bart, M. & Van Rensburg A.
________________________________
Wording on Minaret:
IN MEMORY OF
SHEIKH YUSUF
MARTYR & HERO
OF BANTAM
1629 - 1699
THIS MINARET
WAS ERECTED BY
HAJEE SULLAIMAN
SHAHMAHOMED
IN THE REIGN OF
KING GEORGE V
MAY 1925
_____________________
THIS MEMORIAL WAS UNVEILED
19TH DECEMBER 1925 BY
SIR FREDERIC DE WAAL
KCMG:LLD:FIRST ADMINISTRATOR
OF THE CAPE PROVINCE
IN THE YEAR WHEN THIS
DISTRICT WAS VISITED BY
HIS ROYAL HIGNESS
THE PRINCE OF WALES
4TH MAY 1925
_____________________
THE "DARGAN" OF ASHBAT
[COMPANIONS] OF SAINT SHEIKH YUSSUF
[GALERAN TUANSE] OF MACASSAR.
_____
HERE LIE THE REMAINS OF FOUR OF FORTY-NINE
FAITHFUL FOLLOWERS WHO AFTER SERVING
IN THE BANTAM WAR OF 1682-83, ARRIVED WITH
SHEIKH YUSSUF AT THE CAPE FROM CEYLON,
IN THE SHIP "VOETBOOG" IN THE YEAR 1694.
_____
THIS COMMEMORATION TABLET WAS ERECTED
DURING THE GREAT WAR ON 8 JANUARY 1918.
BY HAJEE SULLAIMAN SHAHMAHOMED.
SENIOR TRUSTEE.
Wording on plaque:
PRESIDENT SOEHARTO
OF THE REPUBLIC OF INDONESIA
VISITED THIS SHRINE ON 21 NOVEMBER 1997
TO PAY RESPECT TO THE LATE SHEIKH YUSSUF OF
MACASSAR UPON WHOM THE TITLE OF NATIONAL
HERO WAS CONFERRED BY THE INDONESIAN GOVERNMENT
ON 7 AUGUST 1995
Writings about this Kramat of Sheikh Yusuf
Davids, Achmat. 1980. The Mosques of Bo-Kaap - A social history of Islam at the Cape. Athlone, Cape: The South African Institute of Arabic and Islamic Research. pp 37-40.
_______________________________________________
De Bosdari, C. 1971. Cape Dutch Houses and Farms. Cape Town: AA Balkema. pp 73.
_______________________________________________
De Kock, WJ. 1976. Suid-Afrikaanse biografiese woordeboek : Deel 1. Kaapstad: RGN/Tafelberg. pp 429-430.
_______________________________________________
Du Plessis, Izak David. 1944. The Cape Malays. Cape Town: Maskew Miller. pp 4-7.
_______________________________________________
Jaffer, M. 2001. Guide to the Kramats of the Western Cape. Cape Town: Cape Mazaar (Kramat) Society. pp 17-19.
_______________________________________________
Jaffer, Mansoor. 1996. Guide to the Kramats of the Western Cape. Cape Town: Cape Mazaar Kramat Society. pp 17.
_______________________________________________
Le Roux, SW. 1992. Vormgewende invloede op die ontwikkeling van moskee-argitektuur binne die Heilige Sirkel aan die Kaap tot 1950 . Pretoria: PhD-verhandeling: Universiteit van Pretoria. pp 201-202.
_______________________________________________
Oxley, John. 1992. Places of Worship in South Africa. Halfway House: Southern Book Publishers. pp 63-64.
_______________________________________________
Potgieter, DJ (Editor-in-chief). 1975. Standard Encyclopaedia of South Africa [SESA] Volume 11 Tur-Zwe. Cape Town: Nasou. pp 567.
_______________________________________________
Potgieter, DJ (Editor-in-chief). 1972. Standard Encyclopaedia of South Africa [SESA] Volume 6 Hun-Lit. Cape Town: Nasou. pp 454-455.
_______________________________________________
Rhoda, E. 2010. Hajee Sullaiman Shahmahomed and the shrine of Shayk Yusuf of Macassar at Faure. : Unpublished manuscript.
_______________________________________________
Van Selms, A. Joesoef, Sjeik: in De Kock, WJ. 1976. Suid-Afrikaanse biografiese woordeboek : Deel 1: pp 429-430
________________________________________
Shaykh Yusuf was born at Macassar in 1626. He was also known as Abadin Tadia Tjoessoep. He was of noble birth, a maternal nephew of King Biset of Goa. He studied in Arabia under the tutelage of several pious teachers.
When Shaykh Yusuf arrives at the Cape, on the Voetboeg, he was royally welcomed by Governor Simon van de Stel. His Indonesian background necessitated that he and his 49 followers be settled well away from Cape Town. They were housed on the farm Zandvliet, near the mouth of the Eeste River, in the general area now called Macassar. He received an allowance of 12rix dollars from the Cape authorities for support of himself and his party. At Zandvliet Shaykh Yusuf’s settlement soon became a sanctuary for fugitive slaves. It was here that the first cohesive Muslim community in S.A. was established. The first settlement of Muslims in South Africa was a vibrant one, despite its isolation. It was from here that the message of Islam was disseminated to the slave community living in Cape Town. When Shaykh Yusuf died on 23 May 1699, he was buried on the hill overlooking Macassar at Faure. A shrine was constructed over his grave. Over the years this shrine has been rebuilt and renewed. Today it remains a place of pilgrimage.
faure/macassar, western cape- kramat of sheikh yussuf
A Kramat is a shrine or mausoleum that has been built over the burial place of a Muslim who's particular piety and practice of the teachings of Islam is recognised by the community. I have been engaged in documenting these sites around Cape Town over several visits at different times over the last few years. They range widely from graves marked by an edge of stones to more elaborate tombs sheltered by buildings of various styles. They are cultural markers that speak of a culture was shaped by life at the Cape and that infuses Cape Town at large.
In my searches used the guide put out by the Cape Masaar Society as a basic guide to locate some recognised sites. Even so some were not that easy to find.
In the context of the Muslims at the Cape, historically the kramats represented places of focus for the faithful and were/are often places of local pilgrimage. When the Dutch and the VOC (United East India Company aka Vereenigde Oostindische Compagnie) set up a refuelling station and a settlement at the Cape, Muslims from their territories in the East Indies and Batavia were with them from the start as soldiers, slaves and 'Vryswarten'; (freemen). As the settlement established itself as a colony the Cape became a useful place to banish political opponents from the heart of their eastern empire. Some exiles were of royal lineage and there were also scholars amongst them. One of the most well known of these exiles was Sheik Yusuf who was cordially received by Govenor van der Stel as befitted his rank (he and his entourage where eventually housed on an estate away from the main settlement so that he was less likely to have an influence over the local population), others were imprisoned for a time both in Cape Town and on Robben island. It is said that the first Koran in the Cape was first written out from memory by Sheik Yusuf after his arrival. There were several Islamic scholars in his retinue and these men encouraged something of an Islamic revival amoung the isolated community. Their influence over the enslaved “Malay” population who were already nominally Muslim was considerable and through the ministrations of other teachers to the underclasses the influence of Islam became quite marked. As political opponents to the governing powers the teachers became focus points for escaped slaves in the outlying areas.
Under the VOC it was forbidden to practice any other faith other than Christianity in public which meant that there was no provision for mosques or madrasas. The faith was maintained informally until the end of the C18th when plans were made for the first mosque and promises of land to be granted for a specific burial ground in the Bo Kaap were given in negotiations for support against an imminent British invasion. These promises were honoured by the British after their victory.
There is talk of a prophecy of a protective circle of Islam that would surround Cape Town. I cannot find the specifics of this prophecy but the 27 kramats of the “Auliyah” or friends of Allah, as these honoured individuals are known, do form a loose circle of saints. Some of the Auliyah are credited with miraculous powers in legends that speak of their life and works. Within the folk tradition some are believed to be able to intercede on behalf of supplicants (even though this more part of a mystical philosophy (keramat) and is not strictly accepted in mainstream contemporary Islamic teaching) and even today some visitors may offer special prayers at their grave sites in much the same way as Christians might direct prayer at the shrine of a particular saint.
photographer's note-
sheikh yussuf was the brother of the king of Goa (Gowa) with it's capital of Makassar. yussuf fought in battles against the Dutch and was eventually captured. he was transferred to the cape of good hope in 1693. he died in 1699. he had 2 wives, 2 concubines, 12 children and 14 male and female slaves.
*********************************************
Die Kramat van Sjeg Yusuf, Faure
Die Kramat1 van Sjeg Yusuf (Abadin Tadia Tjoessoep)2 op 'n klein heuwel naby die mond van die Eersterivier in Makassar, Faure, is 'n terrein waarheen Kaapse Moslems oor die laaste drie eeue pelgrimstogte onderneem. Yusuf is op 23 April 1699 oorlede en op die heuwel begrawe. Volgens predikant en skrywer, Francois Valentyn (1666-1727), wat sy graf in 1705 besoek het, was dit "een cierlyke Mohammedaansch tombe, wat van zeer hoog opgezette steenen, verheerlykt was".3 Dit is nie heeltemal duidelik of hy van 'n hoog opgeboude graf of 'n struktuur daaroor praat nie.
Dié tombe moes mettertyd veranderings en verbouings het en volgens Biskop Patrick Griffith (1798-1862) wat dit meer as 'n eeu later op 25 Januarie 1839 besoek het, het dit heel anders daar uitgesien...
and proceeded to a Mr Cloete's where we took horses and road (sic) to a Malay Mosque [i.e. the kramat] situated on the summit of a hill, to which we ascended by a rude Stone Stair Case, rather Circular and partly cut out of Limestone rock, by an hundred steps. We left our horses below tied to the door of a Caravansery where the Pilgrims who come every year from Cape Town and all around, lodge while they go thro' their devotions. Both Lodging House and Mosque are at present deserted and we cd. only see the Exterior of both. The Mosque has a small Mineret (sic) in the centre and contains the Tomb of some Prince and Priest of the Sect. The Building is square and low with a portico: the windows are screened within and all that could be seen through some chinks in the walls was some drapery. A curious sight, however, exists outside: graves covered with white Clothes, five or six of which graves are enclosed together with a low wall round them; two or three more are apart; each has a round black stone at the head round which a Malay handkerchief is tied, with another black stone at foot, represents the feet, so that with the white sheet over the body, one wd. imagine at first view that it was a corpse was directly before him, the representation of it is so like reality. These White cloths (of calico) are renewed every year and we found some sixty or more rotten ones under each of the last white Coverings."1
Die terrein is in 1862 deur die imam van die Jamia-moskee in Chiappinistraat, Abdol Wahab, aangekoop,5 maar die gebou het tot vroeg in die 20ste eeu bewaar gebly, hoewel dit by verskeie geleenthede klein veranderings en herstelwerk moes ondergaan het.
Die Oostenrykse wetenskaplike, diplomaat en ontdekkingsreisiger, Karl Ritter von Scherzer (1821-1903) het die Kaap in Oktober 1857 aan boord die Novara, op 'n omseilingstog van die wêreld, aangedoen. Hy het die volgende waardevolle beskrywing, deurdrenk met sy eie voor- en afkeure, nagelaat:
"The following morning we drove to a hill, ahout a mile and a half distant from Zandvliet, known as Macassar Downs, on which is the spot of interment, (Krammat or Brammat), of a Malay prophet.
This individual, so honoured in death, was, if we are to believe the Malays, a direct descendant of Mahomet, named Sheikh Joseph, who, expelled from Batavia by the Dutch Government for political reasons, settled in the colony about a century and a half ago, and died and was buried in the neighbourhood of Zandvliet. An especial deputation came over from Malacca to Cape Colony to fetch away the corpse of the defunct prophet, for conveyance to the land of his birth; but at the disinterment it happened that the little finger of the prophet, in spite of the most persevering research, could nowhere be found. This circumstance appeared to those simple believers sufficient reason for erecting a monument over the spot in which the finger of a Malay prophet lay hid from view. Even to this day the Malays from time to time perform a pilgrimage to the Colony and celebrate their religious ceremonies at the Mausoleum. Four followers of the prophet are buried with him, two of them Mahometan priests, who are regarded with much veneration by the Malays.
An extensive flight of stone steps leads to the tomb, the exterior of which is very insignificant, and, but for a small pointed turret, hardly differs from an ordinary dwelling-house. On entering, a low-roofed vault is visible, a sort of front outhouse, which rather disfigures the facade, and much more resembles a cellar than the portal of a Mausoleum. Above the arch of this vault an Arabic inscription has been engraved with a stylus but this is so painted over in brick colour that it has already become almost illegible. Judging by the few words that have been deciphered, it seems to consist of the first propositions of the Koran.
The inner room, provided on two sides with modern glazed windows at irregular intervals, is about the size of an ordinary room of 12 feet long, 9 wide, and 7 high (3.66m long, 2.74 wide, and 2.13 high). In the middle rises the monument, to which access is had by some more brick steps. Immense quantities of unwashed white linen cloth are heaped upon it, which seem occasionally sprinkled with a brown odoriferous liquid (dupa). As at the head of Sheikh Joseph, so at his feet several figures, resembling those in enamel used to ornament tarts, are drawn upon the linen cloth with the overflowings of the unguent. These have undoubtedly been formed accidentally, and it appears wrong and unfair to attribute to them any more recondite significance. The monument rests upon four wooden pillars, with pyramidal pinnacles or ornaments, and is richly decorated with fine white muslin, which gives to the whole very much the appearance of an old-fashioned English "fourposter," with its costly drapery and curtains. While the curtains are spread out all around, several small green and white bannerets stand at the upper and lower end of the sarcophagus. The whole interior is, as it were, impregnated with the incense which devout Malay pilgrims from time to time burn here, especially after the forty days' fast (Ramadan), or leave behind upon the steps of the tomb in flasks or in paper-boxes. On such occasions, they always bring wax-candles and linen cloth as an offering, with the latter of which they deck the tomb afresh, so that a perfect mountain of white linen rises above the stone floor. During their devotions they unceasingly kiss this white mass of stuff, and as they are continually chewing tobacco, this filthy habit produces disgustingly loathsome stains.
On the same hill which boasts the tomb of Sheikh Joseph, there are also, in ground that is common property, nine other graves of eminent Malays, enclosed with carefully-selected stones, and likewise covered over with large broad strips of bleached linen cloth, protected by stones from any injury by weather or violence. At the head and foot of each individual interred, is a single stone of larger size. Formerly the black inhabitants of the neighbourhood made use of this store of linen cloth to make shirts for themselves, without further thought upon the propriety of the matter. Latterly, however, a shrewd Malay priest spread a report that one of these ebony linen stealers had lost all the fingers off one hand, since which the graves of those departed worthies remain inviolate and unprofaned.
At the foot of the hill are some small half-fallen-in buildings, near a large hall, painted white, red, and yellow, consisting of a small apartment and a kitchen, the whole in a most dirty, neglected, and desolate condition. At this point the Moslems must have accomplished certain prayers, before they can climb the hill and proceed to visit the tomb. Over the door of this singular house of prayer some words are likewise engraved in the Arabic character, which, however, are now entirely illegible.
On quitting the Malay Krammat, we next undertook a tolerably difficult walk to the Downs or sand-dunes, which at this point extend along the entire coast line, on which the wax-berry shrub, as already mentioned, grows wild in vast quantities, and visibly prevents the further encroachments of the moving sand. The Eerst Rivier (First River) may be regarded as the limit of demarcation between the sand-dunes and the soil adapted for vegetation."6
'n Britse joernalis en historikus, Ian Duncan Colvin (1877-1938), beskryf sy besoek aan die Kramat vyftig jaar later in die begin van die 20ste eeu:
"It was in springtime that we made the pilgrimage, in October, the springtime of the south... We passed through cow-scented pasture and the cornlands of Zandvliet, and so towards the sea, guided by the white star of the tomb.
It stands upon a sandstone rock which the Eerste River bends round on its way to the sea, and you can hear the breakers roaring, though unseen behind the sand-dunes. A little wooden bridge crosses the river beside the drift... On the farther side the little hill rises steeply, and under it nestles a row of very ancient and dilapidated cottages. One of them is used as a stable by the pilgrims and another as a mosque, and upon its porch you will see a little notice in English that 'women are not allowed inside the church', a warning signed with all the weight and authority of the late Haji Abdul Kalil... Inside, this little chapel is touchingly primitive and simple, with blue sky showing through the thatched roof, and a martin's nest plastered on the ceiling of the little alcove. Between these cottages and the stream is a field of sweet marjoram, no doubt grown for the service of the shrine, and the way up the hill is made easy by a flight of steps build perhaps centuries ago, and ruinous with age. With their white balustrades, and overgrown as they are with grass and wild-flowers, they are very beautiful, and in pilgrimage-time we may suppose them bright with Malays ascending and descending. We mounted them to the top, where they open on a little courtyard roughly paved and encinctured by a low white wall. On the farther side, opposite the top of the stairs, is the tomb itself, a little white building with an archway leading into a porch. Beyond is a door, of the sort common in Cape farm-houses, divided into two across the middle. Of course, we did not dare to open it and peep inside; but I am told by a Mahomedan friend that the inner tomb is of white stucco with four pillars of a pleasant design. It is upholstered in bright-coloured plush, and copies of the Koran lie open upon it. The inside of the room is papered in the best Malay fashion, and over the window is a veil of tinselled green gauze. From the roof several ostrich eggs hang on strings, and altogether it is the gayest and brightest little shrine. The ostrich eggs hanging on their strings made me think of a much more splendid tomb which Akbar, the first greatest of the Moguls, build for his friend Selim Chisti, a humble ascetic, in the centre of the mosque at Fatehpur Sikri.7 If any of my readers have made a pilgrimage to that wonderful deserted city, they will remember the tomb build of fretted marble, white and delicate as lace, in the centre of the great silent mosque of red sandstone – surely the finest testimonial to disinterested and spiritual friendship that exists in the world. And, if they look inside, they will recollect that around the inner shrine of mother o’pearl hang ostrich eggs just as they hang in Sheik Joseph’s tomb on the Cape Flats. But this digression is only to show that the Malay of Cape Town knows what is proper to the ornamentation of kramats. The shrine is tended with pious care, kept clean and white by the good Malays – a people of whom it may be said truly that they hold cleanliness as a virtue next to godliness."8
Hierdie beskrywing kom ooreen met dié van Scherzer en 'n foto in die Elliot-versameling in die Kaapse argief. Die minaret wat deur Biskop Griffith genoem en deur Scherzer geïllustreer is, en moontlik van hout gemaak was, het intussen verdwyn.
In 1925 het die Indiese filantroop, Hadji Sulaiman Sjah Mohamed Ali, opdrag vir 'n nuwe tombe gegee en is die huidige vierkantige en gekoepelde Moghul- of Delhi-inspireerde struktuur opgerig. Die argitek was F.K. KENDALL wat van 1896 tot 1918 in vennootskap met Herbert BAKER praktiseer het.
Die kramat vorm deel van die sogenaamde beskermende "Heilige Sirkel van Islam" wat strek van die kramatte teen die hange van Seinheuwel bo die klipgroef waar die eerste openbare Moslemgebede aan die Kaap gehou is, deur die kramatte op die rug van die heuwel en die kramat van Sjeg Noorul Mubeen by Oudekraal, en om die berg na die kramatte van Constantia, Faure, Robbeneiland, terug na Seinheuwel.
Sjeg Yusuf van Makassar (1626-1699)
Sjeg Yusuf (Abadin Tadia Tjoesoep) is in 1626 te Gowa by Makassar (Mangkasara), op die suidwestelike punt van die Sulawesi-eiland (voorheen Celebes) langs die Straat van Makassar, gebore. Toe die Portugese dit vroeg in die sestiende eeu bereik het, was dit 'n besige handelshawe waar Arabiese, Indiese, Javaanse, Maleise Siamese en Chinese skepe aangedoen en hulle produkte geruil en verkoop het. Met die koms van die Nederlanders, wat die speseryhandel wou monopoliseer en Britse deelname daaraan wou stuit, is die tradisie van vrye handel aan die begin van die 17de eeu omvergewerp. Nadat hulle die fort van Makassar ingeneem het, is dit herbou en as Fort Rotterdam herdoop. Van hier het hulle die vestings van die Sultan van Gowa geteiken.
Toe hy agtien jaar oud was, het Yusuf op 'n pelgrims- en studietog na Mekka vertrek waar hy verskeie jare deurgebring het. Met sy terugkeer het hy die Nederlanders in Makassar vermy en hom in Bantam in Wes-Java aan die hof van Sultan Ageng (Abulfatah Agung, 1631-1695) as onderwyser en geestelike rigter gevestig. Hy het die sultan se seuns onderrig en met een van sy dogters getrou. Hy was deeglik in die Shari'ah (Moslem kode en godsdienstige wet) onderlê en diep betrokke by die mistieke aspekte van sy geloof met die gevolg dat sy reputasie as 'n vrome persoon en heilige kenner en geleerde vinnig versprei het.
Hoewel die Nederlanders die handel op Java beheer het, het Bantam 'n sterk mate van onafhanklikheid behou. Yusuf was 'n vurige teenstander van die VOC en het en ook 'n rebellie teen die Europeërs gelei toe 'n ouer vredesooreenkoms tussen hulle in 1656 gebreek is. 'n Nuwe ooreenkoms is in 1659 bereik, maar 'n interne tweestryd in die Sultanaat het in die VOC se kraam gepas. Die sultan se seun, later as Sultan Hadji bekend, het met die hulle saamgespan teen sy vader en jonger broer wat voorkeur aan die Britse en Deense handelaars gegee het. Die breuk het in 1680 gekom toe Ageng oorlog teen Batavia (Jakarta) verklaar het. Hadji het 'n opstand teen sy vader gelei wat Ageng tot sy woning beperk het. Hoewel sy volgelinge teruggeveg het, het die Nederlanders Hadji te hulp gesnel en is Ageng na die hooglande verdryf waar hy in Maart 1683 oorgegee het. Hierna is hy na Batavia geneem waar hy oorlede is.
Yusuf het die verset voortgesit en is eers teen die einde van 1683 gevange geneem waarna hy ook na Batavia geneem is. Sy invloed in die Moslemgemeenskap van die VOC se hoofkwartier in die Ooste, waar hy as heilige vereer is, asook die aandrang op sy vrystelling deur die vorste van Gowa (Makassar) – wat toe bondgenote van die VOC was – het daartoe gelei dat Yusuf en sy gevolg eers na Ceylon (Sri Lanka) en daarna na die Kaap verban is. Sjeg Yusuf en sy "aanhang", soos in die notules van die Politieke Raad aangedui is, het op 31 Maart 1694 aan boord die Voetboog in Tafelbaai aangekom. Hier is hulle gul deur goewerneur Simon van der Stel ontvang, maar in die Kasteel gehou totdat daar in Junie besluit is om hulle na die mond van die Eersterivier, wat oor die plaas Zandvliet van ds P. Kalden uitgekyk het, te stuur.9
Hier in die duine, wat later as Makassar en Makassarstrand bekend sou word, het Yusuf en sy gevolg hulle gevestig. Volgens oorlewering was dit die eerste sentrum van Islam en Islamitiese onderrig in Suid-Afrika en het die terrein 'n sakrosante ereplek gebly na Yusuf se afsterwe op 23 April 1699 en sy begrafnis op die heuwel. Hoewel sommige skrywers nie oortuig is dat ook Yusuf se oorskot na die Ooste terug is nie, argumenteer André van Rensburg dat dit wel gebeur het.
"Hoewel 'n aanvanklike versoek van 31 Desember 1701 dat Yusuf se oorskot opgegrawe en na Indonesië gestuur word, geweier is, is in 'n verslag van 26 Februarie 1703 deur die Here XVII gelas dat die sjeg se naasbestaandes en sy oorskot na Indonesië weggebring moes word.
Op 26 Februarie 1704 het die amptelike geskrewe instruksies van die VOC in die Kaap aangekom. Die weduwee van Yusuf, hul jong kinders en ander lede van sy gevolg moes toegelaat word om na Indonesië terug te keer.
Daar is ook bepaal dat die oorskot van Yusuf onopsigtelik opgegrawe moes word sodat die naasbestaandes dit kon saamneem. Voorsorg moes egter getref word dat ander Oosterse bannelinge nie ontsnap deur voor te gee dat hulle naasbestaandes van sjeg Yusuf is nie."10
Die gevolg van Sjeg Yusuf het op 5 Oktober 1704 aan boord van De Spiegel uit Tafelbaai met sy oorskot vertrek en op 10 Desember in Batavia anker gegooi. Hierna is sy hulle na Makassar waar sy oorskot op 6 April 1705 op Lakiung in Ujung Pandang herbegrawe is. Bo-oor Yusuf se nuwe graf is 'n kramat of ko'bang deur die Chinese bouer Dju Kian Kiu opgerig. Ook hierdie Kramat word druk deur pelgrims besoek.
________________________________
Kramat is die algemeen Kaapse term vir die tombe van 'n [Moslem] heilige of Wali van Allah; in Urdu verwys karamat of keramat na die wonderwerking van 'n heilige, soms word dit ook as sinoniem vir heilige gebruik.
Die meer algemeen gebruikte spelling word hier in plaas van die erkende Afrikaanse "Joesoef" gebruik.
Raidt, E.H. 1971. François Valentyn Beshryvinge van de Kaap der Goede Hoop met de zaaken daar toe behoorende. Kaapstad: Van Riebeeck Vereniging, Vol. 1, p. 198.
Brain, J.S. (ed.). 1988. The Cape diary of bishop Patrick Raymond Griffith for the years 1837-1839. Cape Town: Southern African Catholic Bishops' Conference, pp. 189-90.
Aktekantoor, Kaapstad, Akte 6/3/1862, no. 121.
Scherzer, K. 1861. Narrative of the circumnavigation of the globe by the Austrian frigate Novara, (commodore b. Von Wullerstorf-Urbair,): undertaken by order of the imperial government, in the years l857,1858, & 1859. London: Saunders, Otley & Co, pp. 244-248.
Seremoniële hoofstad [Fatehpur = stad van oorwinning] van 1569 tot 1574 deur die Mughale Keiser Akbar (1542-1605) by Sikri, die hermitage van sy spirituele gids, Sjeg Salim Chisti, opgerig. Die tombe wat deur Colvin beskryf word, is deur Shah Jahan (1592-1666) herbou.
Colvin, I.D. 1909. Romance of Empire, South Africa. London: TC & EL Jack, pp. 16168.
Böeseken, A.J. 1961. Resolusies van die Politieke Raad III 1681-1707. Kaapstad: Argiefkomitee, p. 283 (14.06.1694).
Van Rensburg, A. & Van Bart, M. 2004. Waar rus Sjeg Yusuf: van die Kaap tot in Makassar. Kultuurkroniek, Bylae by Die Burger, 10 Julie, pp. 12-13
Van Rensburg, A. & Van Bart, M. 2004. Waar rus Sjeg Yusuf: van die Kaap tot in Makassar. Kultuurkroniek, Bylae by Die Burger, 10 Julie, p.13.
________________________________
Schalk W le Roux, Gordonsbaai, Februarie 2013
See also Van Bart, M. & Van Rensburg A.
________________________________
Wording on Minaret:
IN MEMORY OF
SHEIKH YUSUF
MARTYR & HERO
OF BANTAM
1629 - 1699
THIS MINARET
WAS ERECTED BY
HAJEE SULLAIMAN
SHAHMAHOMED
IN THE REIGN OF
KING GEORGE V
MAY 1925
_____________________
THIS MEMORIAL WAS UNVEILED
19TH DECEMBER 1925 BY
SIR FREDERIC DE WAAL
KCMG:LLD:FIRST ADMINISTRATOR
OF THE CAPE PROVINCE
IN THE YEAR WHEN THIS
DISTRICT WAS VISITED BY
HIS ROYAL HIGNESS
THE PRINCE OF WALES
4TH MAY 1925
_____________________
THE "DARGAN" OF ASHBAT
[COMPANIONS] OF SAINT SHEIKH YUSSUF
[GALERAN TUANSE] OF MACASSAR.
_____
HERE LIE THE REMAINS OF FOUR OF FORTY-NINE
FAITHFUL FOLLOWERS WHO AFTER SERVING
IN THE BANTAM WAR OF 1682-83, ARRIVED WITH
SHEIKH YUSSUF AT THE CAPE FROM CEYLON,
IN THE SHIP "VOETBOOG" IN THE YEAR 1694.
_____
THIS COMMEMORATION TABLET WAS ERECTED
DURING THE GREAT WAR ON 8 JANUARY 1918.
BY HAJEE SULLAIMAN SHAHMAHOMED.
SENIOR TRUSTEE.
Wording on plaque:
PRESIDENT SOEHARTO
OF THE REPUBLIC OF INDONESIA
VISITED THIS SHRINE ON 21 NOVEMBER 1997
TO PAY RESPECT TO THE LATE SHEIKH YUSSUF OF
MACASSAR UPON WHOM THE TITLE OF NATIONAL
HERO WAS CONFERRED BY THE INDONESIAN GOVERNMENT
ON 7 AUGUST 1995
Writings about this Kramat of Sheikh Yusuf
Davids, Achmat. 1980. The Mosques of Bo-Kaap - A social history of Islam at the Cape. Athlone, Cape: The South African Institute of Arabic and Islamic Research. pp 37-40.
_______________________________________________
De Bosdari, C. 1971. Cape Dutch Houses and Farms. Cape Town: AA Balkema. pp 73.
_______________________________________________
De Kock, WJ. 1976. Suid-Afrikaanse biografiese woordeboek : Deel 1. Kaapstad: RGN/Tafelberg. pp 429-430.
_______________________________________________
Du Plessis, Izak David. 1944. The Cape Malays. Cape Town: Maskew Miller. pp 4-7.
_______________________________________________
Jaffer, M. 2001. Guide to the Kramats of the Western Cape. Cape Town: Cape Mazaar (Kramat) Society. pp 17-19.
_______________________________________________
Jaffer, Mansoor. 1996. Guide to the Kramats of the Western Cape. Cape Town: Cape Mazaar Kramat Society. pp 17.
_______________________________________________
Le Roux, SW. 1992. Vormgewende invloede op die ontwikkeling van moskee-argitektuur binne die Heilige Sirkel aan die Kaap tot 1950 . Pretoria: PhD-verhandeling: Universiteit van Pretoria. pp 201-202.
_______________________________________________
Oxley, John. 1992. Places of Worship in South Africa. Halfway House: Southern Book Publishers. pp 63-64.
_______________________________________________
Potgieter, DJ (Editor-in-chief). 1975. Standard Encyclopaedia of South Africa [SESA] Volume 11 Tur-Zwe. Cape Town: Nasou. pp 567.
_______________________________________________
Potgieter, DJ (Editor-in-chief). 1972. Standard Encyclopaedia of South Africa [SESA] Volume 6 Hun-Lit. Cape Town: Nasou. pp 454-455.
_______________________________________________
Rhoda, E. 2010. Hajee Sullaiman Shahmahomed and the shrine of Shayk Yusuf of Macassar at Faure. : Unpublished manuscript.
_______________________________________________
Van Selms, A. Joesoef, Sjeik: in De Kock, WJ. 1976. Suid-Afrikaanse biografiese woordeboek : Deel 1: pp 429-430
________________________________________
Shaykh Yusuf was born at Macassar in 1626. He was also known as Abadin Tadia Tjoessoep. He was of noble birth, a maternal nephew of King Biset of Goa. He studied in Arabia under the tutelage of several pious teachers.
When Shaykh Yusuf arrives at the Cape, on the Voetboeg, he was royally welcomed by Governor Simon van de Stel. His Indonesian background necessitated that he and his 49 followers be settled well away from Cape Town. They were housed on the farm Zandvliet, near the mouth of the Eeste River, in the general area now called Macassar. He received an allowance of 12rix dollars from the Cape authorities for support of himself and his party. At Zandvliet Shaykh Yusuf’s settlement soon became a sanctuary for fugitive slaves. It was here that the first cohesive Muslim community in S.A. was established. The first settlement of Muslims in South Africa was a vibrant one, despite its isolation. It was from here that the message of Islam was disseminated to the slave community living in Cape Town. When Shaykh Yusuf died on 23 May 1699, he was buried on the hill overlooking Macassar at Faure. A shrine was constructed over his grave. Over the years this shrine has been rebuilt and renewed. Today it remains a place of pilgrimage.
BEYONCÉ, GREEN DAY & LADY GAGA LEAD THE WAY WITH THREE MOONMEN AT THE “2009 VIDEO MUSIC AWARDS”, JANET JACKSON & MADONNA CELEBRATE MICHAEL JACKSON
Taylor Swift Wins “Best Female Video”
While Eminem Grabs “Best Hip Hop Video”
New York, NY (September 13, 2009) –– MTV turned New York City inside out for the “ 2009 Video Music Awards ” as the network celebrated a legend and brought together the biggest names in music, TV, film and sports. Live from Radio City Music Hall, VMA icon Madonna opened the show and introduced the emotional and heartfelt tribute to Michael Jackson. Janet Jackson was joined onstage by the most renowned choreographers in the world and Michael’s tour dancers, all of whom were influenced by the “King of Pop,” for a memorable and high energy performance. To honor her brother and his illustrious career, the dancers recreated some of his most memorable music videos including “Thriller,” “Bad,” “Smooth Criminal” and “Scream.” The celebration received a standing ovation and set the tone for the most important evening in music and pop culture.
Always controversial, British comedian Russell Brand pushed the envelope as he had fun with a slew of new stars and charmed the ladies. Aerosmith’s Joe Perry and popstar Katy Perry helped Russell kick-off his hosting duties in a big way with a light infused performance of the classic rock anthem by Queen, “We Will Rock You.”
Young country-pop superstar Taylor Swift earned “Best Female Video” for “You Belong With Me” in one of the most competitive categories of the evening, causing Kanye West to storm the stage in protest of Beyoncé not winning. In a gracious act, Beyoncé later called Taylor back on stage to rightfully accept her award. Beyoncé did win an outstanding three moonmen including the coveted “Video of the Year” award for her viral video sensation “Single Ladies (Put A Ring On It).” Also landing three statues was Lady Gaga including “Best New Artist ” for her hit single “Poker Face.” Green Day made a triumphant return to the VMAs by claiming three awards including “Best Rock Video ” for “21 Guns.” Eminem walked away victorious in an extremely heated race for “Best Hip Hop Video” with “We Made You.”
Adding to her collection of moonmen and accepting her award via satellite while on tour, Britney Spears won “Best Pop Video” for “Womanizer.” After officially premiering at last year’s show, T.I. and Rihanna won “Best Male Video” for their multi-platinum song “Live Your Life.”
Eminem once again showcased his comedic chops teaming up with Tracy Morgan and featuring a cameo by Cyndi Lauper to present the “Best New Artist” nominees throughout the show.
Drawing on the musical energy and passion of New York City, MTV used the city as a backdrop to showcase the unprecedented and groundbreaking performances from today’s most popular artists. Making her first VMA performance a standout, Taylor Swift sang a never-before-heard version of her single “You Belong With Me.” Taylor fully incorporated all NYC has to offer by transitioning from a subway car to 6th Avenue surrounded by fans and ending her performance on top of a taxi cab.
Known for her over the top live performances and fashion forward style, Lady Gaga turned a childhood dream into a reality as she made her grand entrance into VMA history. During her unforgettable performance of “Paparazzi,” the international superstar gives her own interpretation on the price of fame which culminates with her levitating into the air.
Surrounded by pyro and using every corner of the VMA stage, fan favorite Green Day made an explosive return to the VMA stage by giving a high energy rock performance of their single “East Jesus Nowhere.”
Beyoncé had all of Radio City dancing to “Single Ladies (Put A Ring On It)” with her call and response to the audience as she translated her music video phenomenon to the live stage. The pop diva was backed by an army of dancers as they displayed their incomparable dance moves during her performance.
Already a household name across the pond, British rockers Muse gave a breakthrough performance expanding their fan base worldwide. The band performed their latest single “Uprising” from a live remote at the Walter Kerr Theater in the Broadway district of Manhattan in front of hundreds of screaming fans.
Determined to top herself and once again raise the bar for live performances, P!nk mastered a jaw-dropping aerial act 30 feet above the stage while performing her single “Sober.” And yes, she sang every single word of it.
Bringing the show to a climactic end, JAY-Z and Alicia Keys honored their hometown of New York as they gave a powerful performance of “Empire State of Mind.”
As the official VMA house band, hip-hop’s newest challenger Wale and the legendary go go band UCB hyped up the audience as they put their own unique spin on some of the biggest songs of the year, his own material and a few classic covers. They collaborated with a number of artists including Kid Cudi with “Day And Night,” The All-American Rejects with “Gives You Hell, ” Pitbull with “You Know You Want Me” and 3OH!3 with “Don’t Trust Me”. Kid Cudi honored DJ AM during his performance of “Make Her Say.”
The star studded show also included appearances by Megan Fox, Jimmy Fallon, Jennifer Lopez, Shakira, Jack Black, Andy Samberg, Kristin Cavallari, Pete Wentz, Gerard Butler, Diddy, Tracy Morgan, Adam Brody, Jamie-Lynn Sigler, Alexa Chung, Gabe Saporta of Cobra Starship and Justin Bieber, Ne-Yo , Nelly Furtado , Robert Pattinson , Kristen Stewart , Taylor Lautner , Chace Crawford , Leighton Meester , Miranda Cosgrove and Serena Williams.
The MTV audience was treated to exclusive first looks at fall’s most anticipated films and soundtracks including Michael Jackson's THIS IS IT and The Twilight Saga: New Moon trailers during the show. Viewers were also given a sneak peek at the latest trailer from the upcoming movie Fame during MTV News’ “2009 VMA Preshow.”
2009 MTV VIDEO MUSIC AWARDS WINNERS
GENERAL CATEGORIES:
VIDEO OF THE YEAR
Beyoncé
Title: Single Ladies (Put A Ring On It)
Album: I AM…SASHA FIERCE
Director: Jake Nava
Label: Music World Music/Columbia
Production Company: Anonymous Content
Producer: John Winter
BEST NEW ARTIST
Lady Gaga
Title: Poker Face
Album: The Fame
Director: Ray Kay
Label: Streamline/KonLive/Cherrytree/Interscope
Production Company: Rockhard Films
Producer: Jil Hardin/ Nicole Ehrich
BEST MALE VIDEO
T.I. featuring Rihanna
Title: Live Your Life
Album: Paper Trail
Director: Anthony Mandler
Label: Atlantic Reords
Production Company: Les Enfants Terribles
Producer: Gina Leonard
BEST FEMALE VIDEO
Taylor Swift
Title: You Belong With Me
Album: Fearless
Director: Roman White
Label: Big Machine Records
Production Company: Revolution Pictures
Producer: Randy Brewer
BEST HIP HOP VIDEO
Eminem
Title: We Made You
Album: Relapse
Director: Joseph Kahn
Label: Aftermath/Interscope
Production Company: HSI Productions
Producer: Mary Ann Tanedo
BEST POP VIDEO
Britney Spears
Title: Womanizer
Album: Circus
Director: Joseph Kahn
Label: Jive/Zomba Label Group
Production Company: HSI Productions
Producer: Mary Ann Tanedo
BEST ROCK VIDEO
Green Day
Title: 21 Guns
Album: 21st Century Breakdown
Director: Marc Webb
Label: Reprise Records
Production Company: DNA Inc
Producer: Michael Angelos
PROFESSIONAL CATEGORIES:
BEST CHOREOGRAPHY
Beyoncé
Title: Single Ladies (Put A Ring On It)
Album: I AM…SASHA FIERCE
Director: Jake Nava
Label: Music World Music/Columbia
Production Company: Anonymous Content
Producer: John Winter
Choreographer: Jaquel Knight & Frank Gatson Jr.
BEST DIRECTION
Green Day
Title: 21 Guns
Album: 21st Century Breakdown
Director: Marc Webb
Label: Reprise Records
Production Company: DNA Inc
Producer: Michael Angelos
BEST EDITING
Beyoncé
Title: Single Ladies (Put A Ring On It)
Album I AM…SASHA FIERCE
Director: Jake Nava
Label: Music World Music/Columbia
Production Company: Anonymous Content
Producer: John Winter
Editor: Jarrett Fijal
BEST SPECIAL EFFECTS
Lady Gaga
Title: Paparazzi
Album: The Fame
Director: Jonas Akerlund
Label: Streamline/KonLive/Cherrytree/Interscope
Production Company: Factory Films Ltd.
Producer: Steven Johnson/Nicole Ehrich
BEST CINEMATOGRAPHY
Green Day
Title: 21 Guns
Album: 21st Century Breakdown
Director: Marc Webb
Label: Reprise Records
Production Company: DNA Inc
Producer: Michael Angelos
Cinematographer: Jonathan Sela
BEST ART DIRECTION
Lady Gaga
Title: Paparazzi
Album: The Fame
Director: Jonas Akerlund
Label: Streamline/KonLive/Cherrytree/Interscope
Production Company: Factory Features
Producer: Steven Johnson/Nicole Ehrich
Art Director: Jason Hamilton
ONLINE CATEGORIES:
BREAKTHROUGH VIDEO
Matt & Kim
Title: Lessons Learned
Album: Grand
Director: Taylor Cohen & Otto Arsenault
Label: Fader
Production Company: FVNMO
Producer: Taylor Cohen, Otto Arsenault
BEST VIDEO (THAT SHOULD HAVE WON A MOONMAN)
Beastie Boys
Title: Sabotage
Album: III Communication
Director: Spike Jonze
Label: Grand Royal/Capitol Records
Shugoll Research and Telescope are the Official Business Advisors of the “2009 MTV Video Music Awards” Nominee and Winner Voting periods.
Jesse Ignjatovic/Den of Thieves is the Executive Producer for the “2009 MTV Video Music Awards.” Dave Sirulnick is Executive Producer. Garrett English is co-Executive Producer/Executive in Charge of Production. Amy Doyle is co-Executive Producer. Joanna Bomberg is Executive in Charge of Music and Talent. Jen Jones is Producer. Hamish Hamilton is Director. Robin Reinhardt-Locke is Celebrity Talent Executive.
Official sponsors of the “2009 MTV Video Music Awards” are 5 ® Gum, Febreze, Pepsi, Rhapsody ®, Sears, Taco Bell ®, U.S. Army and Verizon Wireless.
The “2009 MTV Video Music Awards” will be available to a potential viewing audience of more than 1.2 billion people via MTV’s global network of 68 channels reaching 577 million households around the world as well as through syndication. In addition, its convergent programming & content will reach the entire interactive community, via MTV’s more than 200 digital media properties around the world.
BEYONCÉ, GREEN DAY & LADY GAGA LEAD THE WAY WITH THREE MOONMEN AT THE “2009 VIDEO MUSIC AWARDS”, JANET JACKSON & MADONNA CELEBRATE MICHAEL JACKSON
Taylor Swift Wins “Best Female Video”
While Eminem Grabs “Best Hip Hop Video”
New York, NY (September 13, 2009) –– MTV turned New York City inside out for the “ 2009 Video Music Awards ” as the network celebrated a legend and brought together the biggest names in music, TV, film and sports. Live from Radio City Music Hall, VMA icon Madonna opened the show and introduced the emotional and heartfelt tribute to Michael Jackson. Janet Jackson was joined onstage by the most renowned choreographers in the world and Michael’s tour dancers, all of whom were influenced by the “King of Pop,” for a memorable and high energy performance. To honor her brother and his illustrious career, the dancers recreated some of his most memorable music videos including “Thriller,” “Bad,” “Smooth Criminal” and “Scream.” The celebration received a standing ovation and set the tone for the most important evening in music and pop culture.
Always controversial, British comedian Russell Brand pushed the envelope as he had fun with a slew of new stars and charmed the ladies. Aerosmith’s Joe Perry and popstar Katy Perry helped Russell kick-off his hosting duties in a big way with a light infused performance of the classic rock anthem by Queen, “We Will Rock You.”
Young country-pop superstar Taylor Swift earned “Best Female Video” for “You Belong With Me” in one of the most competitive categories of the evening, causing Kanye West to storm the stage in protest of Beyoncé not winning. In a gracious act, Beyoncé later called Taylor back on stage to rightfully accept her award. Beyoncé did win an outstanding three moonmen including the coveted “Video of the Year” award for her viral video sensation “Single Ladies (Put A Ring On It).” Also landing three statues was Lady Gaga including “Best New Artist ” for her hit single “Poker Face.” Green Day made a triumphant return to the VMAs by claiming three awards including “Best Rock Video ” for “21 Guns.” Eminem walked away victorious in an extremely heated race for “Best Hip Hop Video” with “We Made You.”
Adding to her collection of moonmen and accepting her award via satellite while on tour, Britney Spears won “Best Pop Video” for “Womanizer.” After officially premiering at last year’s show, T.I. and Rihanna won “Best Male Video” for their multi-platinum song “Live Your Life.”
Eminem once again showcased his comedic chops teaming up with Tracy Morgan and featuring a cameo by Cyndi Lauper to present the “Best New Artist” nominees throughout the show.
Drawing on the musical energy and passion of New York City, MTV used the city as a backdrop to showcase the unprecedented and groundbreaking performances from today’s most popular artists. Making her first VMA performance a standout, Taylor Swift sang a never-before-heard version of her single “You Belong With Me.” Taylor fully incorporated all NYC has to offer by transitioning from a subway car to 6th Avenue surrounded by fans and ending her performance on top of a taxi cab.
Known for her over the top live performances and fashion forward style, Lady Gaga turned a childhood dream into a reality as she made her grand entrance into VMA history. During her unforgettable performance of “Paparazzi,” the international superstar gives her own interpretation on the price of fame which culminates with her levitating into the air.
Surrounded by pyro and using every corner of the VMA stage, fan favorite Green Day made an explosive return to the VMA stage by giving a high energy rock performance of their single “East Jesus Nowhere.”
Beyoncé had all of Radio City dancing to “Single Ladies (Put A Ring On It)” with her call and response to the audience as she translated her music video phenomenon to the live stage. The pop diva was backed by an army of dancers as they displayed their incomparable dance moves during her performance.
Already a household name across the pond, British rockers Muse gave a breakthrough performance expanding their fan base worldwide. The band performed their latest single “Uprising” from a live remote at the Walter Kerr Theater in the Broadway district of Manhattan in front of hundreds of screaming fans.
Determined to top herself and once again raise the bar for live performances, P!nk mastered a jaw-dropping aerial act 30 feet above the stage while performing her single “Sober.” And yes, she sang every single word of it.
Bringing the show to a climactic end, JAY-Z and Alicia Keys honored their hometown of New York as they gave a powerful performance of “Empire State of Mind.”
As the official VMA house band, hip-hop’s newest challenger Wale and the legendary go go band UCB hyped up the audience as they put their own unique spin on some of the biggest songs of the year, his own material and a few classic covers. They collaborated with a number of artists including Kid Cudi with “Day And Night,” The All-American Rejects with “Gives You Hell, ” Pitbull with “You Know You Want Me” and 3OH!3 with “Don’t Trust Me”. Kid Cudi honored DJ AM during his performance of “Make Her Say.”
The star studded show also included appearances by Megan Fox, Jimmy Fallon, Jennifer Lopez, Shakira, Jack Black, Andy Samberg, Kristin Cavallari, Pete Wentz, Gerard Butler, Diddy, Tracy Morgan, Adam Brody, Jamie-Lynn Sigler, Alexa Chung, Gabe Saporta of Cobra Starship and Justin Bieber, Ne-Yo , Nelly Furtado , Robert Pattinson , Kristen Stewart , Taylor Lautner , Chace Crawford , Leighton Meester , Miranda Cosgrove and Serena Williams.
The MTV audience was treated to exclusive first looks at fall’s most anticipated films and soundtracks including Michael Jackson's THIS IS IT and The Twilight Saga: New Moon trailers during the show. Viewers were also given a sneak peek at the latest trailer from the upcoming movie Fame during MTV News’ “2009 VMA Preshow.”
2009 MTV VIDEO MUSIC AWARDS WINNERS
GENERAL CATEGORIES:
VIDEO OF THE YEAR
Beyoncé
Title: Single Ladies (Put A Ring On It)
Album: I AM…SASHA FIERCE
Director: Jake Nava
Label: Music World Music/Columbia
Production Company: Anonymous Content
Producer: John Winter
BEST NEW ARTIST
Lady Gaga
Title: Poker Face
Album: The Fame
Director: Ray Kay
Label: Streamline/KonLive/Cherrytree/Interscope
Production Company: Rockhard Films
Producer: Jil Hardin/ Nicole Ehrich
BEST MALE VIDEO
T.I. featuring Rihanna
Title: Live Your Life
Album: Paper Trail
Director: Anthony Mandler
Label: Atlantic Reords
Production Company: Les Enfants Terribles
Producer: Gina Leonard
BEST FEMALE VIDEO
Taylor Swift
Title: You Belong With Me
Album: Fearless
Director: Roman White
Label: Big Machine Records
Production Company: Revolution Pictures
Producer: Randy Brewer
BEST HIP HOP VIDEO
Eminem
Title: We Made You
Album: Relapse
Director: Joseph Kahn
Label: Aftermath/Interscope
Production Company: HSI Productions
Producer: Mary Ann Tanedo
BEST POP VIDEO
Britney Spears
Title: Womanizer
Album: Circus
Director: Joseph Kahn
Label: Jive/Zomba Label Group
Production Company: HSI Productions
Producer: Mary Ann Tanedo
BEST ROCK VIDEO
Green Day
Title: 21 Guns
Album: 21st Century Breakdown
Director: Marc Webb
Label: Reprise Records
Production Company: DNA Inc
Producer: Michael Angelos
PROFESSIONAL CATEGORIES:
BEST CHOREOGRAPHY
Beyoncé
Title: Single Ladies (Put A Ring On It)
Album: I AM…SASHA FIERCE
Director: Jake Nava
Label: Music World Music/Columbia
Production Company: Anonymous Content
Producer: John Winter
Choreographer: Jaquel Knight & Frank Gatson Jr.
BEST DIRECTION
Green Day
Title: 21 Guns
Album: 21st Century Breakdown
Director: Marc Webb
Label: Reprise Records
Production Company: DNA Inc
Producer: Michael Angelos
BEST EDITING
Beyoncé
Title: Single Ladies (Put A Ring On It)
Album I AM…SASHA FIERCE
Director: Jake Nava
Label: Music World Music/Columbia
Production Company: Anonymous Content
Producer: John Winter
Editor: Jarrett Fijal
BEST SPECIAL EFFECTS
Lady Gaga
Title: Paparazzi
Album: The Fame
Director: Jonas Akerlund
Label: Streamline/KonLive/Cherrytree/Interscope
Production Company: Factory Films Ltd.
Producer: Steven Johnson/Nicole Ehrich
BEST CINEMATOGRAPHY
Green Day
Title: 21 Guns
Album: 21st Century Breakdown
Director: Marc Webb
Label: Reprise Records
Production Company: DNA Inc
Producer: Michael Angelos
Cinematographer: Jonathan Sela
BEST ART DIRECTION
Lady Gaga
Title: Paparazzi
Album: The Fame
Director: Jonas Akerlund
Label: Streamline/KonLive/Cherrytree/Interscope
Production Company: Factory Features
Producer: Steven Johnson/Nicole Ehrich
Art Director: Jason Hamilton
ONLINE CATEGORIES:
BREAKTHROUGH VIDEO
Matt & Kim
Title: Lessons Learned
Album: Grand
Director: Taylor Cohen & Otto Arsenault
Label: Fader
Production Company: FVNMO
Producer: Taylor Cohen, Otto Arsenault
BEST VIDEO (THAT SHOULD HAVE WON A MOONMAN)
Beastie Boys
Title: Sabotage
Album: III Communication
Director: Spike Jonze
Label: Grand Royal/Capitol Records
Shugoll Research and Telescope are the Official Business Advisors of the “2009 MTV Video Music Awards” Nominee and Winner Voting periods.
Jesse Ignjatovic/Den of Thieves is the Executive Producer for the “2009 MTV Video Music Awards.” Dave Sirulnick is Executive Producer. Garrett English is co-Executive Producer/Executive in Charge of Production. Amy Doyle is co-Executive Producer. Joanna Bomberg is Executive in Charge of Music and Talent. Jen Jones is Producer. Hamish Hamilton is Director. Robin Reinhardt-Locke is Celebrity Talent Executive.
Official sponsors of the “2009 MTV Video Music Awards” are 5 ® Gum, Febreze, Pepsi, Rhapsody ®, Sears, Taco Bell ®, U.S. Army and Verizon Wireless.
The “2009 MTV Video Music Awards” will be available to a potential viewing audience of more than 1.2 billion people via MTV’s global network of 68 channels reaching 577 million households around the world as well as through syndication. In addition, its convergent programming & content will reach the entire interactive community, via MTV’s more than 200 digital media properties around the world.
BEYONCÉ, GREEN DAY & LADY GAGA LEAD THE WAY WITH THREE MOONMEN AT THE “2009 VIDEO MUSIC AWARDS”, JANET JACKSON & MADONNA CELEBRATE MICHAEL JACKSON
Taylor Swift Wins “Best Female Video”
While Eminem Grabs “Best Hip Hop Video”
New York, NY (September 13, 2009) –– MTV turned New York City inside out for the “ 2009 Video Music Awards ” as the network celebrated a legend and brought together the biggest names in music, TV, film and sports. Live from Radio City Music Hall, VMA icon Madonna opened the show and introduced the emotional and heartfelt tribute to Michael Jackson. Janet Jackson was joined onstage by the most renowned choreographers in the world and Michael’s tour dancers, all of whom were influenced by the “King of Pop,” for a memorable and high energy performance. To honor her brother and his illustrious career, the dancers recreated some of his most memorable music videos including “Thriller,” “Bad,” “Smooth Criminal” and “Scream.” The celebration received a standing ovation and set the tone for the most important evening in music and pop culture.
Always controversial, British comedian Russell Brand pushed the envelope as he had fun with a slew of new stars and charmed the ladies. Aerosmith’s Joe Perry and popstar Katy Perry helped Russell kick-off his hosting duties in a big way with a light infused performance of the classic rock anthem by Queen, “We Will Rock You.”
Young country-pop superstar Taylor Swift earned “Best Female Video” for “You Belong With Me” in one of the most competitive categories of the evening, causing Kanye West to storm the stage in protest of Beyoncé not winning. In a gracious act, Beyoncé later called Taylor back on stage to rightfully accept her award. Beyoncé did win an outstanding three moonmen including the coveted “Video of the Year” award for her viral video sensation “Single Ladies (Put A Ring On It).” Also landing three statues was Lady Gaga including “Best New Artist ” for her hit single “Poker Face.” Green Day made a triumphant return to the VMAs by claiming three awards including “Best Rock Video ” for “21 Guns.” Eminem walked away victorious in an extremely heated race for “Best Hip Hop Video” with “We Made You.”
Adding to her collection of moonmen and accepting her award via satellite while on tour, Britney Spears won “Best Pop Video” for “Womanizer.” After officially premiering at last year’s show, T.I. and Rihanna won “Best Male Video” for their multi-platinum song “Live Your Life.”
Eminem once again showcased his comedic chops teaming up with Tracy Morgan and featuring a cameo by Cyndi Lauper to present the “Best New Artist” nominees throughout the show.
Drawing on the musical energy and passion of New York City, MTV used the city as a backdrop to showcase the unprecedented and groundbreaking performances from today’s most popular artists. Making her first VMA performance a standout, Taylor Swift sang a never-before-heard version of her single “You Belong With Me.” Taylor fully incorporated all NYC has to offer by transitioning from a subway car to 6th Avenue surrounded by fans and ending her performance on top of a taxi cab.
Known for her over the top live performances and fashion forward style, Lady Gaga turned a childhood dream into a reality as she made her grand entrance into VMA history. During her unforgettable performance of “Paparazzi,” the international superstar gives her own interpretation on the price of fame which culminates with her levitating into the air.
Surrounded by pyro and using every corner of the VMA stage, fan favorite Green Day made an explosive return to the VMA stage by giving a high energy rock performance of their single “East Jesus Nowhere.”
Beyoncé had all of Radio City dancing to “Single Ladies (Put A Ring On It)” with her call and response to the audience as she translated her music video phenomenon to the live stage. The pop diva was backed by an army of dancers as they displayed their incomparable dance moves during her performance.
Already a household name across the pond, British rockers Muse gave a breakthrough performance expanding their fan base worldwide. The band performed their latest single “Uprising” from a live remote at the Walter Kerr Theater in the Broadway district of Manhattan in front of hundreds of screaming fans.
Determined to top herself and once again raise the bar for live performances, P!nk mastered a jaw-dropping aerial act 30 feet above the stage while performing her single “Sober.” And yes, she sang every single word of it.
Bringing the show to a climactic end, JAY-Z and Alicia Keys honored their hometown of New York as they gave a powerful performance of “Empire State of Mind.”
As the official VMA house band, hip-hop’s newest challenger Wale and the legendary go go band UCB hyped up the audience as they put their own unique spin on some of the biggest songs of the year, his own material and a few classic covers. They collaborated with a number of artists including Kid Cudi with “Day And Night,” The All-American Rejects with “Gives You Hell, ” Pitbull with “You Know You Want Me” and 3OH!3 with “Don’t Trust Me”. Kid Cudi honored DJ AM during his performance of “Make Her Say.”
The star studded show also included appearances by Megan Fox, Jimmy Fallon, Jennifer Lopez, Shakira, Jack Black, Andy Samberg, Kristin Cavallari, Pete Wentz, Gerard Butler, Diddy, Tracy Morgan, Adam Brody, Jamie-Lynn Sigler, Alexa Chung, Gabe Saporta of Cobra Starship and Justin Bieber, Ne-Yo , Nelly Furtado , Robert Pattinson , Kristen Stewart , Taylor Lautner , Chace Crawford , Leighton Meester , Miranda Cosgrove and Serena Williams.
The MTV audience was treated to exclusive first looks at fall’s most anticipated films and soundtracks including Michael Jackson's THIS IS IT and The Twilight Saga: New Moon trailers during the show. Viewers were also given a sneak peek at the latest trailer from the upcoming movie Fame during MTV News’ “2009 VMA Preshow.”
2009 MTV VIDEO MUSIC AWARDS WINNERS
GENERAL CATEGORIES:
VIDEO OF THE YEAR
Beyoncé
Title: Single Ladies (Put A Ring On It)
Album: I AM…SASHA FIERCE
Director: Jake Nava
Label: Music World Music/Columbia
Production Company: Anonymous Content
Producer: John Winter
BEST NEW ARTIST
Lady Gaga
Title: Poker Face
Album: The Fame
Director: Ray Kay
Label: Streamline/KonLive/Cherrytree/Interscope
Production Company: Rockhard Films
Producer: Jil Hardin/ Nicole Ehrich
BEST MALE VIDEO
T.I. featuring Rihanna
Title: Live Your Life
Album: Paper Trail
Director: Anthony Mandler
Label: Atlantic Reords
Production Company: Les Enfants Terribles
Producer: Gina Leonard
BEST FEMALE VIDEO
Taylor Swift
Title: You Belong With Me
Album: Fearless
Director: Roman White
Label: Big Machine Records
Production Company: Revolution Pictures
Producer: Randy Brewer
BEST HIP HOP VIDEO
Eminem
Title: We Made You
Album: Relapse
Director: Joseph Kahn
Label: Aftermath/Interscope
Production Company: HSI Productions
Producer: Mary Ann Tanedo
BEST POP VIDEO
Britney Spears
Title: Womanizer
Album: Circus
Director: Joseph Kahn
Label: Jive/Zomba Label Group
Production Company: HSI Productions
Producer: Mary Ann Tanedo
BEST ROCK VIDEO
Green Day
Title: 21 Guns
Album: 21st Century Breakdown
Director: Marc Webb
Label: Reprise Records
Production Company: DNA Inc
Producer: Michael Angelos
PROFESSIONAL CATEGORIES:
BEST CHOREOGRAPHY
Beyoncé
Title: Single Ladies (Put A Ring On It)
Album: I AM…SASHA FIERCE
Director: Jake Nava
Label: Music World Music/Columbia
Production Company: Anonymous Content
Producer: John Winter
Choreographer: Jaquel Knight & Frank Gatson Jr.
BEST DIRECTION
Green Day
Title: 21 Guns
Album: 21st Century Breakdown
Director: Marc Webb
Label: Reprise Records
Production Company: DNA Inc
Producer: Michael Angelos
BEST EDITING
Beyoncé
Title: Single Ladies (Put A Ring On It)
Album I AM…SASHA FIERCE
Director: Jake Nava
Label: Music World Music/Columbia
Production Company: Anonymous Content
Producer: John Winter
Editor: Jarrett Fijal
BEST SPECIAL EFFECTS
Lady Gaga
Title: Paparazzi
Album: The Fame
Director: Jonas Akerlund
Label: Streamline/KonLive/Cherrytree/Interscope
Production Company: Factory Films Ltd.
Producer: Steven Johnson/Nicole Ehrich
BEST CINEMATOGRAPHY
Green Day
Title: 21 Guns
Album: 21st Century Breakdown
Director: Marc Webb
Label: Reprise Records
Production Company: DNA Inc
Producer: Michael Angelos
Cinematographer: Jonathan Sela
BEST ART DIRECTION
Lady Gaga
Title: Paparazzi
Album: The Fame
Director: Jonas Akerlund
Label: Streamline/KonLive/Cherrytree/Interscope
Production Company: Factory Features
Producer: Steven Johnson/Nicole Ehrich
Art Director: Jason Hamilton
ONLINE CATEGORIES:
BREAKTHROUGH VIDEO
Matt & Kim
Title: Lessons Learned
Album: Grand
Director: Taylor Cohen & Otto Arsenault
Label: Fader
Production Company: FVNMO
Producer: Taylor Cohen, Otto Arsenault
BEST VIDEO (THAT SHOULD HAVE WON A MOONMAN)
Beastie Boys
Title: Sabotage
Album: III Communication
Director: Spike Jonze
Label: Grand Royal/Capitol Records
Shugoll Research and Telescope are the Official Business Advisors of the “2009 MTV Video Music Awards” Nominee and Winner Voting periods.
Jesse Ignjatovic/Den of Thieves is the Executive Producer for the “2009 MTV Video Music Awards.” Dave Sirulnick is Executive Producer. Garrett English is co-Executive Producer/Executive in Charge of Production. Amy Doyle is co-Executive Producer. Joanna Bomberg is Executive in Charge of Music and Talent. Jen Jones is Producer. Hamish Hamilton is Director. Robin Reinhardt-Locke is Celebrity Talent Executive.
Official sponsors of the “2009 MTV Video Music Awards” are 5 ® Gum, Febreze, Pepsi, Rhapsody ®, Sears, Taco Bell ®, U.S. Army and Verizon Wireless.
The “2009 MTV Video Music Awards” will be available to a potential viewing audience of more than 1.2 billion people via MTV’s global network of 68 channels reaching 577 million households around the world as well as through syndication. In addition, its convergent programming & content will reach the entire interactive community, via MTV’s more than 200 digital media properties around the world.
Green tea infused bruschetta.. has a unique flavor and is made with super fresh ingredients. We had this at a very interesting and less explored place - Lake view farms in Whitefield, Bangalore.
faure/macassar, western cape- kramat of sheikh yussuf
A Kramat is a shrine or mausoleum that has been built over the burial place of a Muslim who's particular piety and practice of the teachings of Islam is recognised by the community. I have been engaged in documenting these sites around Cape Town over several visits at different times over the last few years. They range widely from graves marked by an edge of stones to more elaborate tombs sheltered by buildings of various styles. They are cultural markers that speak of a culture was shaped by life at the Cape and that infuses Cape Town at large.
In my searches used the guide put out by the Cape Masaar Society as a basic guide to locate some recognised sites. Even so some were not that easy to find.
In the context of the Muslims at the Cape, historically the kramats represented places of focus for the faithful and were/are often places of local pilgrimage. When the Dutch and the VOC (United East India Company aka Vereenigde Oostindische Compagnie) set up a refuelling station and a settlement at the Cape, Muslims from their territories in the East Indies and Batavia were with them from the start as soldiers, slaves and 'Vryswarten'; (freemen). As the settlement established itself as a colony the Cape became a useful place to banish political opponents from the heart of their eastern empire. Some exiles were of royal lineage and there were also scholars amongst them. One of the most well known of these exiles was Sheik Yusuf who was cordially received by Govenor van der Stel as befitted his rank (he and his entourage where eventually housed on an estate away from the main settlement so that he was less likely to have an influence over the local population), others were imprisoned for a time both in Cape Town and on Robben island. It is said that the first Koran in the Cape was first written out from memory by Sheik Yusuf after his arrival. There were several Islamic scholars in his retinue and these men encouraged something of an Islamic revival amoung the isolated community. Their influence over the enslaved “Malay” population who were already nominally Muslim was considerable and through the ministrations of other teachers to the underclasses the influence of Islam became quite marked. As political opponents to the governing powers the teachers became focus points for escaped slaves in the outlying areas.
Under the VOC it was forbidden to practice any other faith other than Christianity in public which meant that there was no provision for mosques or madrasas. The faith was maintained informally until the end of the C18th when plans were made for the first mosque and promises of land to be granted for a specific burial ground in the Bo Kaap were given in negotiations for support against an imminent British invasion. These promises were honoured by the British after their victory.
There is talk of a prophecy of a protective circle of Islam that would surround Cape Town. I cannot find the specifics of this prophecy but the 27 kramats of the “Auliyah” or friends of Allah, as these honoured individuals are known, do form a loose circle of saints. Some of the Auliyah are credited with miraculous powers in legends that speak of their life and works. Within the folk tradition some are believed to be able to intercede on behalf of supplicants (even though this more part of a mystical philosophy (keramat) and is not strictly accepted in mainstream contemporary Islamic teaching) and even today some visitors may offer special prayers at their grave sites in much the same way as Christians might direct prayer at the shrine of a particular saint.
photographer's note-
sheikh yussuf was the brother of the king of Goa (Gowa) with it's capital of Makassar. yussuf fought in battles against the Dutch and was eventually captured. he was transferred to the cape of good hope in 1693. he died in 1699. he had 2 wives, 2 concubines, 12 children and 14 male and female slaves.
*********************************************
Die Kramat van Sjeg Yusuf, Faure
Die Kramat1 van Sjeg Yusuf (Abadin Tadia Tjoessoep)2 op 'n klein heuwel naby die mond van die Eersterivier in Makassar, Faure, is 'n terrein waarheen Kaapse Moslems oor die laaste drie eeue pelgrimstogte onderneem. Yusuf is op 23 April 1699 oorlede en op die heuwel begrawe. Volgens predikant en skrywer, Francois Valentyn (1666-1727), wat sy graf in 1705 besoek het, was dit "een cierlyke Mohammedaansch tombe, wat van zeer hoog opgezette steenen, verheerlykt was".3 Dit is nie heeltemal duidelik of hy van 'n hoog opgeboude graf of 'n struktuur daaroor praat nie.
Dié tombe moes mettertyd veranderings en verbouings het en volgens Biskop Patrick Griffith (1798-1862) wat dit meer as 'n eeu later op 25 Januarie 1839 besoek het, het dit heel anders daar uitgesien...
and proceeded to a Mr Cloete's where we took horses and road (sic) to a Malay Mosque [i.e. the kramat] situated on the summit of a hill, to which we ascended by a rude Stone Stair Case, rather Circular and partly cut out of Limestone rock, by an hundred steps. We left our horses below tied to the door of a Caravansery where the Pilgrims who come every year from Cape Town and all around, lodge while they go thro' their devotions. Both Lodging House and Mosque are at present deserted and we cd. only see the Exterior of both. The Mosque has a small Mineret (sic) in the centre and contains the Tomb of some Prince and Priest of the Sect. The Building is square and low with a portico: the windows are screened within and all that could be seen through some chinks in the walls was some drapery. A curious sight, however, exists outside: graves covered with white Clothes, five or six of which graves are enclosed together with a low wall round them; two or three more are apart; each has a round black stone at the head round which a Malay handkerchief is tied, with another black stone at foot, represents the feet, so that with the white sheet over the body, one wd. imagine at first view that it was a corpse was directly before him, the representation of it is so like reality. These White cloths (of calico) are renewed every year and we found some sixty or more rotten ones under each of the last white Coverings."1
Die terrein is in 1862 deur die imam van die Jamia-moskee in Chiappinistraat, Abdol Wahab, aangekoop,5 maar die gebou het tot vroeg in die 20ste eeu bewaar gebly, hoewel dit by verskeie geleenthede klein veranderings en herstelwerk moes ondergaan het.
Die Oostenrykse wetenskaplike, diplomaat en ontdekkingsreisiger, Karl Ritter von Scherzer (1821-1903) het die Kaap in Oktober 1857 aan boord die Novara, op 'n omseilingstog van die wêreld, aangedoen. Hy het die volgende waardevolle beskrywing, deurdrenk met sy eie voor- en afkeure, nagelaat:
"The following morning we drove to a hill, ahout a mile and a half distant from Zandvliet, known as Macassar Downs, on which is the spot of interment, (Krammat or Brammat), of a Malay prophet.
This individual, so honoured in death, was, if we are to believe the Malays, a direct descendant of Mahomet, named Sheikh Joseph, who, expelled from Batavia by the Dutch Government for political reasons, settled in the colony about a century and a half ago, and died and was buried in the neighbourhood of Zandvliet. An especial deputation came over from Malacca to Cape Colony to fetch away the corpse of the defunct prophet, for conveyance to the land of his birth; but at the disinterment it happened that the little finger of the prophet, in spite of the most persevering research, could nowhere be found. This circumstance appeared to those simple believers sufficient reason for erecting a monument over the spot in which the finger of a Malay prophet lay hid from view. Even to this day the Malays from time to time perform a pilgrimage to the Colony and celebrate their religious ceremonies at the Mausoleum. Four followers of the prophet are buried with him, two of them Mahometan priests, who are regarded with much veneration by the Malays.
An extensive flight of stone steps leads to the tomb, the exterior of which is very insignificant, and, but for a small pointed turret, hardly differs from an ordinary dwelling-house. On entering, a low-roofed vault is visible, a sort of front outhouse, which rather disfigures the facade, and much more resembles a cellar than the portal of a Mausoleum. Above the arch of this vault an Arabic inscription has been engraved with a stylus but this is so painted over in brick colour that it has already become almost illegible. Judging by the few words that have been deciphered, it seems to consist of the first propositions of the Koran.
The inner room, provided on two sides with modern glazed windows at irregular intervals, is about the size of an ordinary room of 12 feet long, 9 wide, and 7 high (3.66m long, 2.74 wide, and 2.13 high). In the middle rises the monument, to which access is had by some more brick steps. Immense quantities of unwashed white linen cloth are heaped upon it, which seem occasionally sprinkled with a brown odoriferous liquid (dupa). As at the head of Sheikh Joseph, so at his feet several figures, resembling those in enamel used to ornament tarts, are drawn upon the linen cloth with the overflowings of the unguent. These have undoubtedly been formed accidentally, and it appears wrong and unfair to attribute to them any more recondite significance. The monument rests upon four wooden pillars, with pyramidal pinnacles or ornaments, and is richly decorated with fine white muslin, which gives to the whole very much the appearance of an old-fashioned English "fourposter," with its costly drapery and curtains. While the curtains are spread out all around, several small green and white bannerets stand at the upper and lower end of the sarcophagus. The whole interior is, as it were, impregnated with the incense which devout Malay pilgrims from time to time burn here, especially after the forty days' fast (Ramadan), or leave behind upon the steps of the tomb in flasks or in paper-boxes. On such occasions, they always bring wax-candles and linen cloth as an offering, with the latter of which they deck the tomb afresh, so that a perfect mountain of white linen rises above the stone floor. During their devotions they unceasingly kiss this white mass of stuff, and as they are continually chewing tobacco, this filthy habit produces disgustingly loathsome stains.
On the same hill which boasts the tomb of Sheikh Joseph, there are also, in ground that is common property, nine other graves of eminent Malays, enclosed with carefully-selected stones, and likewise covered over with large broad strips of bleached linen cloth, protected by stones from any injury by weather or violence. At the head and foot of each individual interred, is a single stone of larger size. Formerly the black inhabitants of the neighbourhood made use of this store of linen cloth to make shirts for themselves, without further thought upon the propriety of the matter. Latterly, however, a shrewd Malay priest spread a report that one of these ebony linen stealers had lost all the fingers off one hand, since which the graves of those departed worthies remain inviolate and unprofaned.
At the foot of the hill are some small half-fallen-in buildings, near a large hall, painted white, red, and yellow, consisting of a small apartment and a kitchen, the whole in a most dirty, neglected, and desolate condition. At this point the Moslems must have accomplished certain prayers, before they can climb the hill and proceed to visit the tomb. Over the door of this singular house of prayer some words are likewise engraved in the Arabic character, which, however, are now entirely illegible.
On quitting the Malay Krammat, we next undertook a tolerably difficult walk to the Downs or sand-dunes, which at this point extend along the entire coast line, on which the wax-berry shrub, as already mentioned, grows wild in vast quantities, and visibly prevents the further encroachments of the moving sand. The Eerst Rivier (First River) may be regarded as the limit of demarcation between the sand-dunes and the soil adapted for vegetation."6
'n Britse joernalis en historikus, Ian Duncan Colvin (1877-1938), beskryf sy besoek aan die Kramat vyftig jaar later in die begin van die 20ste eeu:
"It was in springtime that we made the pilgrimage, in October, the springtime of the south... We passed through cow-scented pasture and the cornlands of Zandvliet, and so towards the sea, guided by the white star of the tomb.
It stands upon a sandstone rock which the Eerste River bends round on its way to the sea, and you can hear the breakers roaring, though unseen behind the sand-dunes. A little wooden bridge crosses the river beside the drift... On the farther side the little hill rises steeply, and under it nestles a row of very ancient and dilapidated cottages. One of them is used as a stable by the pilgrims and another as a mosque, and upon its porch you will see a little notice in English that 'women are not allowed inside the church', a warning signed with all the weight and authority of the late Haji Abdul Kalil... Inside, this little chapel is touchingly primitive and simple, with blue sky showing through the thatched roof, and a martin's nest plastered on the ceiling of the little alcove. Between these cottages and the stream is a field of sweet marjoram, no doubt grown for the service of the shrine, and the way up the hill is made easy by a flight of steps build perhaps centuries ago, and ruinous with age. With their white balustrades, and overgrown as they are with grass and wild-flowers, they are very beautiful, and in pilgrimage-time we may suppose them bright with Malays ascending and descending. We mounted them to the top, where they open on a little courtyard roughly paved and encinctured by a low white wall. On the farther side, opposite the top of the stairs, is the tomb itself, a little white building with an archway leading into a porch. Beyond is a door, of the sort common in Cape farm-houses, divided into two across the middle. Of course, we did not dare to open it and peep inside; but I am told by a Mahomedan friend that the inner tomb is of white stucco with four pillars of a pleasant design. It is upholstered in bright-coloured plush, and copies of the Koran lie open upon it. The inside of the room is papered in the best Malay fashion, and over the window is a veil of tinselled green gauze. From the roof several ostrich eggs hang on strings, and altogether it is the gayest and brightest little shrine. The ostrich eggs hanging on their strings made me think of a much more splendid tomb which Akbar, the first greatest of the Moguls, build for his friend Selim Chisti, a humble ascetic, in the centre of the mosque at Fatehpur Sikri.7 If any of my readers have made a pilgrimage to that wonderful deserted city, they will remember the tomb build of fretted marble, white and delicate as lace, in the centre of the great silent mosque of red sandstone – surely the finest testimonial to disinterested and spiritual friendship that exists in the world. And, if they look inside, they will recollect that around the inner shrine of mother o’pearl hang ostrich eggs just as they hang in Sheik Joseph’s tomb on the Cape Flats. But this digression is only to show that the Malay of Cape Town knows what is proper to the ornamentation of kramats. The shrine is tended with pious care, kept clean and white by the good Malays – a people of whom it may be said truly that they hold cleanliness as a virtue next to godliness."8
Hierdie beskrywing kom ooreen met dié van Scherzer en 'n foto in die Elliot-versameling in die Kaapse argief. Die minaret wat deur Biskop Griffith genoem en deur Scherzer geïllustreer is, en moontlik van hout gemaak was, het intussen verdwyn.
In 1925 het die Indiese filantroop, Hadji Sulaiman Sjah Mohamed Ali, opdrag vir 'n nuwe tombe gegee en is die huidige vierkantige en gekoepelde Moghul- of Delhi-inspireerde struktuur opgerig. Die argitek was F.K. KENDALL wat van 1896 tot 1918 in vennootskap met Herbert BAKER praktiseer het.
Die kramat vorm deel van die sogenaamde beskermende "Heilige Sirkel van Islam" wat strek van die kramatte teen die hange van Seinheuwel bo die klipgroef waar die eerste openbare Moslemgebede aan die Kaap gehou is, deur die kramatte op die rug van die heuwel en die kramat van Sjeg Noorul Mubeen by Oudekraal, en om die berg na die kramatte van Constantia, Faure, Robbeneiland, terug na Seinheuwel.
Sjeg Yusuf van Makassar (1626-1699)
Sjeg Yusuf (Abadin Tadia Tjoesoep) is in 1626 te Gowa by Makassar (Mangkasara), op die suidwestelike punt van die Sulawesi-eiland (voorheen Celebes) langs die Straat van Makassar, gebore. Toe die Portugese dit vroeg in die sestiende eeu bereik het, was dit 'n besige handelshawe waar Arabiese, Indiese, Javaanse, Maleise Siamese en Chinese skepe aangedoen en hulle produkte geruil en verkoop het. Met die koms van die Nederlanders, wat die speseryhandel wou monopoliseer en Britse deelname daaraan wou stuit, is die tradisie van vrye handel aan die begin van die 17de eeu omvergewerp. Nadat hulle die fort van Makassar ingeneem het, is dit herbou en as Fort Rotterdam herdoop. Van hier het hulle die vestings van die Sultan van Gowa geteiken.
Toe hy agtien jaar oud was, het Yusuf op 'n pelgrims- en studietog na Mekka vertrek waar hy verskeie jare deurgebring het. Met sy terugkeer het hy die Nederlanders in Makassar vermy en hom in Bantam in Wes-Java aan die hof van Sultan Ageng (Abulfatah Agung, 1631-1695) as onderwyser en geestelike rigter gevestig. Hy het die sultan se seuns onderrig en met een van sy dogters getrou. Hy was deeglik in die Shari'ah (Moslem kode en godsdienstige wet) onderlê en diep betrokke by die mistieke aspekte van sy geloof met die gevolg dat sy reputasie as 'n vrome persoon en heilige kenner en geleerde vinnig versprei het.
Hoewel die Nederlanders die handel op Java beheer het, het Bantam 'n sterk mate van onafhanklikheid behou. Yusuf was 'n vurige teenstander van die VOC en het en ook 'n rebellie teen die Europeërs gelei toe 'n ouer vredesooreenkoms tussen hulle in 1656 gebreek is. 'n Nuwe ooreenkoms is in 1659 bereik, maar 'n interne tweestryd in die Sultanaat het in die VOC se kraam gepas. Die sultan se seun, later as Sultan Hadji bekend, het met die hulle saamgespan teen sy vader en jonger broer wat voorkeur aan die Britse en Deense handelaars gegee het. Die breuk het in 1680 gekom toe Ageng oorlog teen Batavia (Jakarta) verklaar het. Hadji het 'n opstand teen sy vader gelei wat Ageng tot sy woning beperk het. Hoewel sy volgelinge teruggeveg het, het die Nederlanders Hadji te hulp gesnel en is Ageng na die hooglande verdryf waar hy in Maart 1683 oorgegee het. Hierna is hy na Batavia geneem waar hy oorlede is.
Yusuf het die verset voortgesit en is eers teen die einde van 1683 gevange geneem waarna hy ook na Batavia geneem is. Sy invloed in die Moslemgemeenskap van die VOC se hoofkwartier in die Ooste, waar hy as heilige vereer is, asook die aandrang op sy vrystelling deur die vorste van Gowa (Makassar) – wat toe bondgenote van die VOC was – het daartoe gelei dat Yusuf en sy gevolg eers na Ceylon (Sri Lanka) en daarna na die Kaap verban is. Sjeg Yusuf en sy "aanhang", soos in die notules van die Politieke Raad aangedui is, het op 31 Maart 1694 aan boord die Voetboog in Tafelbaai aangekom. Hier is hulle gul deur goewerneur Simon van der Stel ontvang, maar in die Kasteel gehou totdat daar in Junie besluit is om hulle na die mond van die Eersterivier, wat oor die plaas Zandvliet van ds P. Kalden uitgekyk het, te stuur.9
Hier in die duine, wat later as Makassar en Makassarstrand bekend sou word, het Yusuf en sy gevolg hulle gevestig. Volgens oorlewering was dit die eerste sentrum van Islam en Islamitiese onderrig in Suid-Afrika en het die terrein 'n sakrosante ereplek gebly na Yusuf se afsterwe op 23 April 1699 en sy begrafnis op die heuwel. Hoewel sommige skrywers nie oortuig is dat ook Yusuf se oorskot na die Ooste terug is nie, argumenteer André van Rensburg dat dit wel gebeur het.
"Hoewel 'n aanvanklike versoek van 31 Desember 1701 dat Yusuf se oorskot opgegrawe en na Indonesië gestuur word, geweier is, is in 'n verslag van 26 Februarie 1703 deur die Here XVII gelas dat die sjeg se naasbestaandes en sy oorskot na Indonesië weggebring moes word.
Op 26 Februarie 1704 het die amptelike geskrewe instruksies van die VOC in die Kaap aangekom. Die weduwee van Yusuf, hul jong kinders en ander lede van sy gevolg moes toegelaat word om na Indonesië terug te keer.
Daar is ook bepaal dat die oorskot van Yusuf onopsigtelik opgegrawe moes word sodat die naasbestaandes dit kon saamneem. Voorsorg moes egter getref word dat ander Oosterse bannelinge nie ontsnap deur voor te gee dat hulle naasbestaandes van sjeg Yusuf is nie."10
Die gevolg van Sjeg Yusuf het op 5 Oktober 1704 aan boord van De Spiegel uit Tafelbaai met sy oorskot vertrek en op 10 Desember in Batavia anker gegooi. Hierna is sy hulle na Makassar waar sy oorskot op 6 April 1705 op Lakiung in Ujung Pandang herbegrawe is. Bo-oor Yusuf se nuwe graf is 'n kramat of ko'bang deur die Chinese bouer Dju Kian Kiu opgerig. Ook hierdie Kramat word druk deur pelgrims besoek.
________________________________
Kramat is die algemeen Kaapse term vir die tombe van 'n [Moslem] heilige of Wali van Allah; in Urdu verwys karamat of keramat na die wonderwerking van 'n heilige, soms word dit ook as sinoniem vir heilige gebruik.
Die meer algemeen gebruikte spelling word hier in plaas van die erkende Afrikaanse "Joesoef" gebruik.
Raidt, E.H. 1971. François Valentyn Beshryvinge van de Kaap der Goede Hoop met de zaaken daar toe behoorende. Kaapstad: Van Riebeeck Vereniging, Vol. 1, p. 198.
Brain, J.S. (ed.). 1988. The Cape diary of bishop Patrick Raymond Griffith for the years 1837-1839. Cape Town: Southern African Catholic Bishops' Conference, pp. 189-90.
Aktekantoor, Kaapstad, Akte 6/3/1862, no. 121.
Scherzer, K. 1861. Narrative of the circumnavigation of the globe by the Austrian frigate Novara, (commodore b. Von Wullerstorf-Urbair,): undertaken by order of the imperial government, in the years l857,1858, & 1859. London: Saunders, Otley & Co, pp. 244-248.
Seremoniële hoofstad [Fatehpur = stad van oorwinning] van 1569 tot 1574 deur die Mughale Keiser Akbar (1542-1605) by Sikri, die hermitage van sy spirituele gids, Sjeg Salim Chisti, opgerig. Die tombe wat deur Colvin beskryf word, is deur Shah Jahan (1592-1666) herbou.
Colvin, I.D. 1909. Romance of Empire, South Africa. London: TC & EL Jack, pp. 16168.
Böeseken, A.J. 1961. Resolusies van die Politieke Raad III 1681-1707. Kaapstad: Argiefkomitee, p. 283 (14.06.1694).
Van Rensburg, A. & Van Bart, M. 2004. Waar rus Sjeg Yusuf: van die Kaap tot in Makassar. Kultuurkroniek, Bylae by Die Burger, 10 Julie, pp. 12-13
Van Rensburg, A. & Van Bart, M. 2004. Waar rus Sjeg Yusuf: van die Kaap tot in Makassar. Kultuurkroniek, Bylae by Die Burger, 10 Julie, p.13.
________________________________
Schalk W le Roux, Gordonsbaai, Februarie 2013
See also Van Bart, M. & Van Rensburg A.
________________________________
Wording on Minaret:
IN MEMORY OF
SHEIKH YUSUF
MARTYR & HERO
OF BANTAM
1629 - 1699
THIS MINARET
WAS ERECTED BY
HAJEE SULLAIMAN
SHAHMAHOMED
IN THE REIGN OF
KING GEORGE V
MAY 1925
_____________________
THIS MEMORIAL WAS UNVEILED
19TH DECEMBER 1925 BY
SIR FREDERIC DE WAAL
KCMG:LLD:FIRST ADMINISTRATOR
OF THE CAPE PROVINCE
IN THE YEAR WHEN THIS
DISTRICT WAS VISITED BY
HIS ROYAL HIGNESS
THE PRINCE OF WALES
4TH MAY 1925
_____________________
THE "DARGAN" OF ASHBAT
[COMPANIONS] OF SAINT SHEIKH YUSSUF
[GALERAN TUANSE] OF MACASSAR.
_____
HERE LIE THE REMAINS OF FOUR OF FORTY-NINE
FAITHFUL FOLLOWERS WHO AFTER SERVING
IN THE BANTAM WAR OF 1682-83, ARRIVED WITH
SHEIKH YUSSUF AT THE CAPE FROM CEYLON,
IN THE SHIP "VOETBOOG" IN THE YEAR 1694.
_____
THIS COMMEMORATION TABLET WAS ERECTED
DURING THE GREAT WAR ON 8 JANUARY 1918.
BY HAJEE SULLAIMAN SHAHMAHOMED.
SENIOR TRUSTEE.
Wording on plaque:
PRESIDENT SOEHARTO
OF THE REPUBLIC OF INDONESIA
VISITED THIS SHRINE ON 21 NOVEMBER 1997
TO PAY RESPECT TO THE LATE SHEIKH YUSSUF OF
MACASSAR UPON WHOM THE TITLE OF NATIONAL
HERO WAS CONFERRED BY THE INDONESIAN GOVERNMENT
ON 7 AUGUST 1995
Writings about this Kramat of Sheikh Yusuf
Davids, Achmat. 1980. The Mosques of Bo-Kaap - A social history of Islam at the Cape. Athlone, Cape: The South African Institute of Arabic and Islamic Research. pp 37-40.
_______________________________________________
De Bosdari, C. 1971. Cape Dutch Houses and Farms. Cape Town: AA Balkema. pp 73.
_______________________________________________
De Kock, WJ. 1976. Suid-Afrikaanse biografiese woordeboek : Deel 1. Kaapstad: RGN/Tafelberg. pp 429-430.
_______________________________________________
Du Plessis, Izak David. 1944. The Cape Malays. Cape Town: Maskew Miller. pp 4-7.
_______________________________________________
Jaffer, M. 2001. Guide to the Kramats of the Western Cape. Cape Town: Cape Mazaar (Kramat) Society. pp 17-19.
_______________________________________________
Jaffer, Mansoor. 1996. Guide to the Kramats of the Western Cape. Cape Town: Cape Mazaar Kramat Society. pp 17.
_______________________________________________
Le Roux, SW. 1992. Vormgewende invloede op die ontwikkeling van moskee-argitektuur binne die Heilige Sirkel aan die Kaap tot 1950 . Pretoria: PhD-verhandeling: Universiteit van Pretoria. pp 201-202.
_______________________________________________
Oxley, John. 1992. Places of Worship in South Africa. Halfway House: Southern Book Publishers. pp 63-64.
_______________________________________________
Potgieter, DJ (Editor-in-chief). 1975. Standard Encyclopaedia of South Africa [SESA] Volume 11 Tur-Zwe. Cape Town: Nasou. pp 567.
_______________________________________________
Potgieter, DJ (Editor-in-chief). 1972. Standard Encyclopaedia of South Africa [SESA] Volume 6 Hun-Lit. Cape Town: Nasou. pp 454-455.
_______________________________________________
Rhoda, E. 2010. Hajee Sullaiman Shahmahomed and the shrine of Shayk Yusuf of Macassar at Faure. : Unpublished manuscript.
_______________________________________________
Van Selms, A. Joesoef, Sjeik: in De Kock, WJ. 1976. Suid-Afrikaanse biografiese woordeboek : Deel 1: pp 429-430
________________________________________
Shaykh Yusuf was born at Macassar in 1626. He was also known as Abadin Tadia Tjoessoep. He was of noble birth, a maternal nephew of King Biset of Goa. He studied in Arabia under the tutelage of several pious teachers.
When Shaykh Yusuf arrives at the Cape, on the Voetboeg, he was royally welcomed by Governor Simon van de Stel. His Indonesian background necessitated that he and his 49 followers be settled well away from Cape Town. They were housed on the farm Zandvliet, near the mouth of the Eeste River, in the general area now called Macassar. He received an allowance of 12rix dollars from the Cape authorities for support of himself and his party. At Zandvliet Shaykh Yusuf’s settlement soon became a sanctuary for fugitive slaves. It was here that the first cohesive Muslim community in S.A. was established. The first settlement of Muslims in South Africa was a vibrant one, despite its isolation. It was from here that the message of Islam was disseminated to the slave community living in Cape Town. When Shaykh Yusuf died on 23 May 1699, he was buried on the hill overlooking Macassar at Faure. A shrine was constructed over his grave. Over the years this shrine has been rebuilt and renewed. Today it remains a place of pilgrimage.
BEYONCÉ, GREEN DAY & LADY GAGA LEAD THE WAY WITH THREE MOONMEN AT THE “2009 VIDEO MUSIC AWARDS”, JANET JACKSON & MADONNA CELEBRATE MICHAEL JACKSON
Taylor Swift Wins “Best Female Video”
While Eminem Grabs “Best Hip Hop Video”
New York, NY (September 13, 2009) –– MTV turned New York City inside out for the “ 2009 Video Music Awards ” as the network celebrated a legend and brought together the biggest names in music, TV, film and sports. Live from Radio City Music Hall, VMA icon Madonna opened the show and introduced the emotional and heartfelt tribute to Michael Jackson. Janet Jackson was joined onstage by the most renowned choreographers in the world and Michael’s tour dancers, all of whom were influenced by the “King of Pop,” for a memorable and high energy performance. To honor her brother and his illustrious career, the dancers recreated some of his most memorable music videos including “Thriller,” “Bad,” “Smooth Criminal” and “Scream.” The celebration received a standing ovation and set the tone for the most important evening in music and pop culture.
Always controversial, British comedian Russell Brand pushed the envelope as he had fun with a slew of new stars and charmed the ladies. Aerosmith’s Joe Perry and popstar Katy Perry helped Russell kick-off his hosting duties in a big way with a light infused performance of the classic rock anthem by Queen, “We Will Rock You.”
Young country-pop superstar Taylor Swift earned “Best Female Video” for “You Belong With Me” in one of the most competitive categories of the evening, causing Kanye West to storm the stage in protest of Beyoncé not winning. In a gracious act, Beyoncé later called Taylor back on stage to rightfully accept her award. Beyoncé did win an outstanding three moonmen including the coveted “Video of the Year” award for her viral video sensation “Single Ladies (Put A Ring On It).” Also landing three statues was Lady Gaga including “Best New Artist ” for her hit single “Poker Face.” Green Day made a triumphant return to the VMAs by claiming three awards including “Best Rock Video ” for “21 Guns.” Eminem walked away victorious in an extremely heated race for “Best Hip Hop Video” with “We Made You.”
Adding to her collection of moonmen and accepting her award via satellite while on tour, Britney Spears won “Best Pop Video” for “Womanizer.” After officially premiering at last year’s show, T.I. and Rihanna won “Best Male Video” for their multi-platinum song “Live Your Life.”
Eminem once again showcased his comedic chops teaming up with Tracy Morgan and featuring a cameo by Cyndi Lauper to present the “Best New Artist” nominees throughout the show.
Drawing on the musical energy and passion of New York City, MTV used the city as a backdrop to showcase the unprecedented and groundbreaking performances from today’s most popular artists. Making her first VMA performance a standout, Taylor Swift sang a never-before-heard version of her single “You Belong With Me.” Taylor fully incorporated all NYC has to offer by transitioning from a subway car to 6th Avenue surrounded by fans and ending her performance on top of a taxi cab.
Known for her over the top live performances and fashion forward style, Lady Gaga turned a childhood dream into a reality as she made her grand entrance into VMA history. During her unforgettable performance of “Paparazzi,” the international superstar gives her own interpretation on the price of fame which culminates with her levitating into the air.
Surrounded by pyro and using every corner of the VMA stage, fan favorite Green Day made an explosive return to the VMA stage by giving a high energy rock performance of their single “East Jesus Nowhere.”
Beyoncé had all of Radio City dancing to “Single Ladies (Put A Ring On It)” with her call and response to the audience as she translated her music video phenomenon to the live stage. The pop diva was backed by an army of dancers as they displayed their incomparable dance moves during her performance.
Already a household name across the pond, British rockers Muse gave a breakthrough performance expanding their fan base worldwide. The band performed their latest single “Uprising” from a live remote at the Walter Kerr Theater in the Broadway district of Manhattan in front of hundreds of screaming fans.
Determined to top herself and once again raise the bar for live performances, P!nk mastered a jaw-dropping aerial act 30 feet above the stage while performing her single “Sober.” And yes, she sang every single word of it.
Bringing the show to a climactic end, JAY-Z and Alicia Keys honored their hometown of New York as they gave a powerful performance of “Empire State of Mind.”
As the official VMA house band, hip-hop’s newest challenger Wale and the legendary go go band UCB hyped up the audience as they put their own unique spin on some of the biggest songs of the year, his own material and a few classic covers. They collaborated with a number of artists including Kid Cudi with “Day And Night,” The All-American Rejects with “Gives You Hell, ” Pitbull with “You Know You Want Me” and 3OH!3 with “Don’t Trust Me”. Kid Cudi honored DJ AM during his performance of “Make Her Say.”
The star studded show also included appearances by Megan Fox, Jimmy Fallon, Jennifer Lopez, Shakira, Jack Black, Andy Samberg, Kristin Cavallari, Pete Wentz, Gerard Butler, Diddy, Tracy Morgan, Adam Brody, Jamie-Lynn Sigler, Alexa Chung, Gabe Saporta of Cobra Starship and Justin Bieber, Ne-Yo , Nelly Furtado , Robert Pattinson , Kristen Stewart , Taylor Lautner , Chace Crawford , Leighton Meester , Miranda Cosgrove and Serena Williams.
The MTV audience was treated to exclusive first looks at fall’s most anticipated films and soundtracks including Michael Jackson's THIS IS IT and The Twilight Saga: New Moon trailers during the show. Viewers were also given a sneak peek at the latest trailer from the upcoming movie Fame during MTV News’ “2009 VMA Preshow.”
2009 MTV VIDEO MUSIC AWARDS WINNERS
GENERAL CATEGORIES:
VIDEO OF THE YEAR
Beyoncé
Title: Single Ladies (Put A Ring On It)
Album: I AM…SASHA FIERCE
Director: Jake Nava
Label: Music World Music/Columbia
Production Company: Anonymous Content
Producer: John Winter
BEST NEW ARTIST
Lady Gaga
Title: Poker Face
Album: The Fame
Director: Ray Kay
Label: Streamline/KonLive/Cherrytree/Interscope
Production Company: Rockhard Films
Producer: Jil Hardin/ Nicole Ehrich
BEST MALE VIDEO
T.I. featuring Rihanna
Title: Live Your Life
Album: Paper Trail
Director: Anthony Mandler
Label: Atlantic Reords
Production Company: Les Enfants Terribles
Producer: Gina Leonard
BEST FEMALE VIDEO
Taylor Swift
Title: You Belong With Me
Album: Fearless
Director: Roman White
Label: Big Machine Records
Production Company: Revolution Pictures
Producer: Randy Brewer
BEST HIP HOP VIDEO
Eminem
Title: We Made You
Album: Relapse
Director: Joseph Kahn
Label: Aftermath/Interscope
Production Company: HSI Productions
Producer: Mary Ann Tanedo
BEST POP VIDEO
Britney Spears
Title: Womanizer
Album: Circus
Director: Joseph Kahn
Label: Jive/Zomba Label Group
Production Company: HSI Productions
Producer: Mary Ann Tanedo
BEST ROCK VIDEO
Green Day
Title: 21 Guns
Album: 21st Century Breakdown
Director: Marc Webb
Label: Reprise Records
Production Company: DNA Inc
Producer: Michael Angelos
PROFESSIONAL CATEGORIES:
BEST CHOREOGRAPHY
Beyoncé
Title: Single Ladies (Put A Ring On It)
Album: I AM…SASHA FIERCE
Director: Jake Nava
Label: Music World Music/Columbia
Production Company: Anonymous Content
Producer: John Winter
Choreographer: Jaquel Knight & Frank Gatson Jr.
BEST DIRECTION
Green Day
Title: 21 Guns
Album: 21st Century Breakdown
Director: Marc Webb
Label: Reprise Records
Production Company: DNA Inc
Producer: Michael Angelos
BEST EDITING
Beyoncé
Title: Single Ladies (Put A Ring On It)
Album I AM…SASHA FIERCE
Director: Jake Nava
Label: Music World Music/Columbia
Production Company: Anonymous Content
Producer: John Winter
Editor: Jarrett Fijal
BEST SPECIAL EFFECTS
Lady Gaga
Title: Paparazzi
Album: The Fame
Director: Jonas Akerlund
Label: Streamline/KonLive/Cherrytree/Interscope
Production Company: Factory Films Ltd.
Producer: Steven Johnson/Nicole Ehrich
BEST CINEMATOGRAPHY
Green Day
Title: 21 Guns
Album: 21st Century Breakdown
Director: Marc Webb
Label: Reprise Records
Production Company: DNA Inc
Producer: Michael Angelos
Cinematographer: Jonathan Sela
BEST ART DIRECTION
Lady Gaga
Title: Paparazzi
Album: The Fame
Director: Jonas Akerlund
Label: Streamline/KonLive/Cherrytree/Interscope
Production Company: Factory Features
Producer: Steven Johnson/Nicole Ehrich
Art Director: Jason Hamilton
ONLINE CATEGORIES:
BREAKTHROUGH VIDEO
Matt & Kim
Title: Lessons Learned
Album: Grand
Director: Taylor Cohen & Otto Arsenault
Label: Fader
Production Company: FVNMO
Producer: Taylor Cohen, Otto Arsenault
BEST VIDEO (THAT SHOULD HAVE WON A MOONMAN)
Beastie Boys
Title: Sabotage
Album: III Communication
Director: Spike Jonze
Label: Grand Royal/Capitol Records
Shugoll Research and Telescope are the Official Business Advisors of the “2009 MTV Video Music Awards” Nominee and Winner Voting periods.
Jesse Ignjatovic/Den of Thieves is the Executive Producer for the “2009 MTV Video Music Awards.” Dave Sirulnick is Executive Producer. Garrett English is co-Executive Producer/Executive in Charge of Production. Amy Doyle is co-Executive Producer. Joanna Bomberg is Executive in Charge of Music and Talent. Jen Jones is Producer. Hamish Hamilton is Director. Robin Reinhardt-Locke is Celebrity Talent Executive.
Official sponsors of the “2009 MTV Video Music Awards” are 5 ® Gum, Febreze, Pepsi, Rhapsody ®, Sears, Taco Bell ®, U.S. Army and Verizon Wireless.
The “2009 MTV Video Music Awards” will be available to a potential viewing audience of more than 1.2 billion people via MTV’s global network of 68 channels reaching 577 million households around the world as well as through syndication. In addition, its convergent programming & content will reach the entire interactive community, via MTV’s more than 200 digital media properties around the world.
faure/macassar, western cape- kramat of sheikh yussuf
A Kramat is a shrine or mausoleum that has been built over the burial place of a Muslim who's particular piety and practice of the teachings of Islam is recognised by the community. I have been engaged in documenting these sites around Cape Town over several visits at different times over the last few years. They range widely from graves marked by an edge of stones to more elaborate tombs sheltered by buildings of various styles. They are cultural markers that speak of a culture was shaped by life at the Cape and that infuses Cape Town at large.
In my searches used the guide put out by the Cape Masaar Society as a basic guide to locate some recognised sites. Even so some were not that easy to find.
In the context of the Muslims at the Cape, historically the kramats represented places of focus for the faithful and were/are often places of local pilgrimage. When the Dutch and the VOC (United East India Company aka Vereenigde Oostindische Compagnie) set up a refuelling station and a settlement at the Cape, Muslims from their territories in the East Indies and Batavia were with them from the start as soldiers, slaves and 'Vryswarten'; (freemen). As the settlement established itself as a colony the Cape became a useful place to banish political opponents from the heart of their eastern empire. Some exiles were of royal lineage and there were also scholars amongst them. One of the most well known of these exiles was Sheik Yusuf who was cordially received by Govenor van der Stel as befitted his rank (he and his entourage where eventually housed on an estate away from the main settlement so that he was less likely to have an influence over the local population), others were imprisoned for a time both in Cape Town and on Robben island. It is said that the first Koran in the Cape was first written out from memory by Sheik Yusuf after his arrival. There were several Islamic scholars in his retinue and these men encouraged something of an Islamic revival amoung the isolated community. Their influence over the enslaved “Malay” population who were already nominally Muslim was considerable and through the ministrations of other teachers to the underclasses the influence of Islam became quite marked. As political opponents to the governing powers the teachers became focus points for escaped slaves in the outlying areas.
Under the VOC it was forbidden to practice any other faith other than Christianity in public which meant that there was no provision for mosques or madrasas. The faith was maintained informally until the end of the C18th when plans were made for the first mosque and promises of land to be granted for a specific burial ground in the Bo Kaap were given in negotiations for support against an imminent British invasion. These promises were honoured by the British after their victory.
There is talk of a prophecy of a protective circle of Islam that would surround Cape Town. I cannot find the specifics of this prophecy but the 27 kramats of the “Auliyah” or friends of Allah, as these honoured individuals are known, do form a loose circle of saints. Some of the Auliyah are credited with miraculous powers in legends that speak of their life and works. Within the folk tradition some are believed to be able to intercede on behalf of supplicants (even though this more part of a mystical philosophy (keramat) and is not strictly accepted in mainstream contemporary Islamic teaching) and even today some visitors may offer special prayers at their grave sites in much the same way as Christians might direct prayer at the shrine of a particular saint.
photographer's note-
sheikh yussuf was the brother of the king of Goa (Gowa) with it's capital of Makassar. yussuf fought in battles against the Dutch and was eventually captured. he was transferred to the cape of good hope in 1693. he died in 1699. he had 2 wives, 2 concubines, 12 children and 14 male and female slaves.
*********************************************
Die Kramat van Sjeg Yusuf, Faure
Die Kramat1 van Sjeg Yusuf (Abadin Tadia Tjoessoep)2 op 'n klein heuwel naby die mond van die Eersterivier in Makassar, Faure, is 'n terrein waarheen Kaapse Moslems oor die laaste drie eeue pelgrimstogte onderneem. Yusuf is op 23 April 1699 oorlede en op die heuwel begrawe. Volgens predikant en skrywer, Francois Valentyn (1666-1727), wat sy graf in 1705 besoek het, was dit "een cierlyke Mohammedaansch tombe, wat van zeer hoog opgezette steenen, verheerlykt was".3 Dit is nie heeltemal duidelik of hy van 'n hoog opgeboude graf of 'n struktuur daaroor praat nie.
Dié tombe moes mettertyd veranderings en verbouings het en volgens Biskop Patrick Griffith (1798-1862) wat dit meer as 'n eeu later op 25 Januarie 1839 besoek het, het dit heel anders daar uitgesien...
and proceeded to a Mr Cloete's where we took horses and road (sic) to a Malay Mosque [i.e. the kramat] situated on the summit of a hill, to which we ascended by a rude Stone Stair Case, rather Circular and partly cut out of Limestone rock, by an hundred steps. We left our horses below tied to the door of a Caravansery where the Pilgrims who come every year from Cape Town and all around, lodge while they go thro' their devotions. Both Lodging House and Mosque are at present deserted and we cd. only see the Exterior of both. The Mosque has a small Mineret (sic) in the centre and contains the Tomb of some Prince and Priest of the Sect. The Building is square and low with a portico: the windows are screened within and all that could be seen through some chinks in the walls was some drapery. A curious sight, however, exists outside: graves covered with white Clothes, five or six of which graves are enclosed together with a low wall round them; two or three more are apart; each has a round black stone at the head round which a Malay handkerchief is tied, with another black stone at foot, represents the feet, so that with the white sheet over the body, one wd. imagine at first view that it was a corpse was directly before him, the representation of it is so like reality. These White cloths (of calico) are renewed every year and we found some sixty or more rotten ones under each of the last white Coverings."1
Die terrein is in 1862 deur die imam van die Jamia-moskee in Chiappinistraat, Abdol Wahab, aangekoop,5 maar die gebou het tot vroeg in die 20ste eeu bewaar gebly, hoewel dit by verskeie geleenthede klein veranderings en herstelwerk moes ondergaan het.
Die Oostenrykse wetenskaplike, diplomaat en ontdekkingsreisiger, Karl Ritter von Scherzer (1821-1903) het die Kaap in Oktober 1857 aan boord die Novara, op 'n omseilingstog van die wêreld, aangedoen. Hy het die volgende waardevolle beskrywing, deurdrenk met sy eie voor- en afkeure, nagelaat:
"The following morning we drove to a hill, ahout a mile and a half distant from Zandvliet, known as Macassar Downs, on which is the spot of interment, (Krammat or Brammat), of a Malay prophet.
This individual, so honoured in death, was, if we are to believe the Malays, a direct descendant of Mahomet, named Sheikh Joseph, who, expelled from Batavia by the Dutch Government for political reasons, settled in the colony about a century and a half ago, and died and was buried in the neighbourhood of Zandvliet. An especial deputation came over from Malacca to Cape Colony to fetch away the corpse of the defunct prophet, for conveyance to the land of his birth; but at the disinterment it happened that the little finger of the prophet, in spite of the most persevering research, could nowhere be found. This circumstance appeared to those simple believers sufficient reason for erecting a monument over the spot in which the finger of a Malay prophet lay hid from view. Even to this day the Malays from time to time perform a pilgrimage to the Colony and celebrate their religious ceremonies at the Mausoleum. Four followers of the prophet are buried with him, two of them Mahometan priests, who are regarded with much veneration by the Malays.
An extensive flight of stone steps leads to the tomb, the exterior of which is very insignificant, and, but for a small pointed turret, hardly differs from an ordinary dwelling-house. On entering, a low-roofed vault is visible, a sort of front outhouse, which rather disfigures the facade, and much more resembles a cellar than the portal of a Mausoleum. Above the arch of this vault an Arabic inscription has been engraved with a stylus but this is so painted over in brick colour that it has already become almost illegible. Judging by the few words that have been deciphered, it seems to consist of the first propositions of the Koran.
The inner room, provided on two sides with modern glazed windows at irregular intervals, is about the size of an ordinary room of 12 feet long, 9 wide, and 7 high (3.66m long, 2.74 wide, and 2.13 high). In the middle rises the monument, to which access is had by some more brick steps. Immense quantities of unwashed white linen cloth are heaped upon it, which seem occasionally sprinkled with a brown odoriferous liquid (dupa). As at the head of Sheikh Joseph, so at his feet several figures, resembling those in enamel used to ornament tarts, are drawn upon the linen cloth with the overflowings of the unguent. These have undoubtedly been formed accidentally, and it appears wrong and unfair to attribute to them any more recondite significance. The monument rests upon four wooden pillars, with pyramidal pinnacles or ornaments, and is richly decorated with fine white muslin, which gives to the whole very much the appearance of an old-fashioned English "fourposter," with its costly drapery and curtains. While the curtains are spread out all around, several small green and white bannerets stand at the upper and lower end of the sarcophagus. The whole interior is, as it were, impregnated with the incense which devout Malay pilgrims from time to time burn here, especially after the forty days' fast (Ramadan), or leave behind upon the steps of the tomb in flasks or in paper-boxes. On such occasions, they always bring wax-candles and linen cloth as an offering, with the latter of which they deck the tomb afresh, so that a perfect mountain of white linen rises above the stone floor. During their devotions they unceasingly kiss this white mass of stuff, and as they are continually chewing tobacco, this filthy habit produces disgustingly loathsome stains.
On the same hill which boasts the tomb of Sheikh Joseph, there are also, in ground that is common property, nine other graves of eminent Malays, enclosed with carefully-selected stones, and likewise covered over with large broad strips of bleached linen cloth, protected by stones from any injury by weather or violence. At the head and foot of each individual interred, is a single stone of larger size. Formerly the black inhabitants of the neighbourhood made use of this store of linen cloth to make shirts for themselves, without further thought upon the propriety of the matter. Latterly, however, a shrewd Malay priest spread a report that one of these ebony linen stealers had lost all the fingers off one hand, since which the graves of those departed worthies remain inviolate and unprofaned.
At the foot of the hill are some small half-fallen-in buildings, near a large hall, painted white, red, and yellow, consisting of a small apartment and a kitchen, the whole in a most dirty, neglected, and desolate condition. At this point the Moslems must have accomplished certain prayers, before they can climb the hill and proceed to visit the tomb. Over the door of this singular house of prayer some words are likewise engraved in the Arabic character, which, however, are now entirely illegible.
On quitting the Malay Krammat, we next undertook a tolerably difficult walk to the Downs or sand-dunes, which at this point extend along the entire coast line, on which the wax-berry shrub, as already mentioned, grows wild in vast quantities, and visibly prevents the further encroachments of the moving sand. The Eerst Rivier (First River) may be regarded as the limit of demarcation between the sand-dunes and the soil adapted for vegetation."6
'n Britse joernalis en historikus, Ian Duncan Colvin (1877-1938), beskryf sy besoek aan die Kramat vyftig jaar later in die begin van die 20ste eeu:
"It was in springtime that we made the pilgrimage, in October, the springtime of the south... We passed through cow-scented pasture and the cornlands of Zandvliet, and so towards the sea, guided by the white star of the tomb.
It stands upon a sandstone rock which the Eerste River bends round on its way to the sea, and you can hear the breakers roaring, though unseen behind the sand-dunes. A little wooden bridge crosses the river beside the drift... On the farther side the little hill rises steeply, and under it nestles a row of very ancient and dilapidated cottages. One of them is used as a stable by the pilgrims and another as a mosque, and upon its porch you will see a little notice in English that 'women are not allowed inside the church', a warning signed with all the weight and authority of the late Haji Abdul Kalil... Inside, this little chapel is touchingly primitive and simple, with blue sky showing through the thatched roof, and a martin's nest plastered on the ceiling of the little alcove. Between these cottages and the stream is a field of sweet marjoram, no doubt grown for the service of the shrine, and the way up the hill is made easy by a flight of steps build perhaps centuries ago, and ruinous with age. With their white balustrades, and overgrown as they are with grass and wild-flowers, they are very beautiful, and in pilgrimage-time we may suppose them bright with Malays ascending and descending. We mounted them to the top, where they open on a little courtyard roughly paved and encinctured by a low white wall. On the farther side, opposite the top of the stairs, is the tomb itself, a little white building with an archway leading into a porch. Beyond is a door, of the sort common in Cape farm-houses, divided into two across the middle. Of course, we did not dare to open it and peep inside; but I am told by a Mahomedan friend that the inner tomb is of white stucco with four pillars of a pleasant design. It is upholstered in bright-coloured plush, and copies of the Koran lie open upon it. The inside of the room is papered in the best Malay fashion, and over the window is a veil of tinselled green gauze. From the roof several ostrich eggs hang on strings, and altogether it is the gayest and brightest little shrine. The ostrich eggs hanging on their strings made me think of a much more splendid tomb which Akbar, the first greatest of the Moguls, build for his friend Selim Chisti, a humble ascetic, in the centre of the mosque at Fatehpur Sikri.7 If any of my readers have made a pilgrimage to that wonderful deserted city, they will remember the tomb build of fretted marble, white and delicate as lace, in the centre of the great silent mosque of red sandstone – surely the finest testimonial to disinterested and spiritual friendship that exists in the world. And, if they look inside, they will recollect that around the inner shrine of mother o’pearl hang ostrich eggs just as they hang in Sheik Joseph’s tomb on the Cape Flats. But this digression is only to show that the Malay of Cape Town knows what is proper to the ornamentation of kramats. The shrine is tended with pious care, kept clean and white by the good Malays – a people of whom it may be said truly that they hold cleanliness as a virtue next to godliness."8
Hierdie beskrywing kom ooreen met dié van Scherzer en 'n foto in die Elliot-versameling in die Kaapse argief. Die minaret wat deur Biskop Griffith genoem en deur Scherzer geïllustreer is, en moontlik van hout gemaak was, het intussen verdwyn.
In 1925 het die Indiese filantroop, Hadji Sulaiman Sjah Mohamed Ali, opdrag vir 'n nuwe tombe gegee en is die huidige vierkantige en gekoepelde Moghul- of Delhi-inspireerde struktuur opgerig. Die argitek was F.K. KENDALL wat van 1896 tot 1918 in vennootskap met Herbert BAKER praktiseer het.
Die kramat vorm deel van die sogenaamde beskermende "Heilige Sirkel van Islam" wat strek van die kramatte teen die hange van Seinheuwel bo die klipgroef waar die eerste openbare Moslemgebede aan die Kaap gehou is, deur die kramatte op die rug van die heuwel en die kramat van Sjeg Noorul Mubeen by Oudekraal, en om die berg na die kramatte van Constantia, Faure, Robbeneiland, terug na Seinheuwel.
Sjeg Yusuf van Makassar (1626-1699)
Sjeg Yusuf (Abadin Tadia Tjoesoep) is in 1626 te Gowa by Makassar (Mangkasara), op die suidwestelike punt van die Sulawesi-eiland (voorheen Celebes) langs die Straat van Makassar, gebore. Toe die Portugese dit vroeg in die sestiende eeu bereik het, was dit 'n besige handelshawe waar Arabiese, Indiese, Javaanse, Maleise Siamese en Chinese skepe aangedoen en hulle produkte geruil en verkoop het. Met die koms van die Nederlanders, wat die speseryhandel wou monopoliseer en Britse deelname daaraan wou stuit, is die tradisie van vrye handel aan die begin van die 17de eeu omvergewerp. Nadat hulle die fort van Makassar ingeneem het, is dit herbou en as Fort Rotterdam herdoop. Van hier het hulle die vestings van die Sultan van Gowa geteiken.
Toe hy agtien jaar oud was, het Yusuf op 'n pelgrims- en studietog na Mekka vertrek waar hy verskeie jare deurgebring het. Met sy terugkeer het hy die Nederlanders in Makassar vermy en hom in Bantam in Wes-Java aan die hof van Sultan Ageng (Abulfatah Agung, 1631-1695) as onderwyser en geestelike rigter gevestig. Hy het die sultan se seuns onderrig en met een van sy dogters getrou. Hy was deeglik in die Shari'ah (Moslem kode en godsdienstige wet) onderlê en diep betrokke by die mistieke aspekte van sy geloof met die gevolg dat sy reputasie as 'n vrome persoon en heilige kenner en geleerde vinnig versprei het.
Hoewel die Nederlanders die handel op Java beheer het, het Bantam 'n sterk mate van onafhanklikheid behou. Yusuf was 'n vurige teenstander van die VOC en het en ook 'n rebellie teen die Europeërs gelei toe 'n ouer vredesooreenkoms tussen hulle in 1656 gebreek is. 'n Nuwe ooreenkoms is in 1659 bereik, maar 'n interne tweestryd in die Sultanaat het in die VOC se kraam gepas. Die sultan se seun, later as Sultan Hadji bekend, het met die hulle saamgespan teen sy vader en jonger broer wat voorkeur aan die Britse en Deense handelaars gegee het. Die breuk het in 1680 gekom toe Ageng oorlog teen Batavia (Jakarta) verklaar het. Hadji het 'n opstand teen sy vader gelei wat Ageng tot sy woning beperk het. Hoewel sy volgelinge teruggeveg het, het die Nederlanders Hadji te hulp gesnel en is Ageng na die hooglande verdryf waar hy in Maart 1683 oorgegee het. Hierna is hy na Batavia geneem waar hy oorlede is.
Yusuf het die verset voortgesit en is eers teen die einde van 1683 gevange geneem waarna hy ook na Batavia geneem is. Sy invloed in die Moslemgemeenskap van die VOC se hoofkwartier in die Ooste, waar hy as heilige vereer is, asook die aandrang op sy vrystelling deur die vorste van Gowa (Makassar) – wat toe bondgenote van die VOC was – het daartoe gelei dat Yusuf en sy gevolg eers na Ceylon (Sri Lanka) en daarna na die Kaap verban is. Sjeg Yusuf en sy "aanhang", soos in die notules van die Politieke Raad aangedui is, het op 31 Maart 1694 aan boord die Voetboog in Tafelbaai aangekom. Hier is hulle gul deur goewerneur Simon van der Stel ontvang, maar in die Kasteel gehou totdat daar in Junie besluit is om hulle na die mond van die Eersterivier, wat oor die plaas Zandvliet van ds P. Kalden uitgekyk het, te stuur.9
Hier in die duine, wat later as Makassar en Makassarstrand bekend sou word, het Yusuf en sy gevolg hulle gevestig. Volgens oorlewering was dit die eerste sentrum van Islam en Islamitiese onderrig in Suid-Afrika en het die terrein 'n sakrosante ereplek gebly na Yusuf se afsterwe op 23 April 1699 en sy begrafnis op die heuwel. Hoewel sommige skrywers nie oortuig is dat ook Yusuf se oorskot na die Ooste terug is nie, argumenteer André van Rensburg dat dit wel gebeur het.
"Hoewel 'n aanvanklike versoek van 31 Desember 1701 dat Yusuf se oorskot opgegrawe en na Indonesië gestuur word, geweier is, is in 'n verslag van 26 Februarie 1703 deur die Here XVII gelas dat die sjeg se naasbestaandes en sy oorskot na Indonesië weggebring moes word.
Op 26 Februarie 1704 het die amptelike geskrewe instruksies van die VOC in die Kaap aangekom. Die weduwee van Yusuf, hul jong kinders en ander lede van sy gevolg moes toegelaat word om na Indonesië terug te keer.
Daar is ook bepaal dat die oorskot van Yusuf onopsigtelik opgegrawe moes word sodat die naasbestaandes dit kon saamneem. Voorsorg moes egter getref word dat ander Oosterse bannelinge nie ontsnap deur voor te gee dat hulle naasbestaandes van sjeg Yusuf is nie."10
Die gevolg van Sjeg Yusuf het op 5 Oktober 1704 aan boord van De Spiegel uit Tafelbaai met sy oorskot vertrek en op 10 Desember in Batavia anker gegooi. Hierna is sy hulle na Makassar waar sy oorskot op 6 April 1705 op Lakiung in Ujung Pandang herbegrawe is. Bo-oor Yusuf se nuwe graf is 'n kramat of ko'bang deur die Chinese bouer Dju Kian Kiu opgerig. Ook hierdie Kramat word druk deur pelgrims besoek.
________________________________
Kramat is die algemeen Kaapse term vir die tombe van 'n [Moslem] heilige of Wali van Allah; in Urdu verwys karamat of keramat na die wonderwerking van 'n heilige, soms word dit ook as sinoniem vir heilige gebruik.
Die meer algemeen gebruikte spelling word hier in plaas van die erkende Afrikaanse "Joesoef" gebruik.
Raidt, E.H. 1971. François Valentyn Beshryvinge van de Kaap der Goede Hoop met de zaaken daar toe behoorende. Kaapstad: Van Riebeeck Vereniging, Vol. 1, p. 198.
Brain, J.S. (ed.). 1988. The Cape diary of bishop Patrick Raymond Griffith for the years 1837-1839. Cape Town: Southern African Catholic Bishops' Conference, pp. 189-90.
Aktekantoor, Kaapstad, Akte 6/3/1862, no. 121.
Scherzer, K. 1861. Narrative of the circumnavigation of the globe by the Austrian frigate Novara, (commodore b. Von Wullerstorf-Urbair,): undertaken by order of the imperial government, in the years l857,1858, & 1859. London: Saunders, Otley & Co, pp. 244-248.
Seremoniële hoofstad [Fatehpur = stad van oorwinning] van 1569 tot 1574 deur die Mughale Keiser Akbar (1542-1605) by Sikri, die hermitage van sy spirituele gids, Sjeg Salim Chisti, opgerig. Die tombe wat deur Colvin beskryf word, is deur Shah Jahan (1592-1666) herbou.
Colvin, I.D. 1909. Romance of Empire, South Africa. London: TC & EL Jack, pp. 16168.
Böeseken, A.J. 1961. Resolusies van die Politieke Raad III 1681-1707. Kaapstad: Argiefkomitee, p. 283 (14.06.1694).
Van Rensburg, A. & Van Bart, M. 2004. Waar rus Sjeg Yusuf: van die Kaap tot in Makassar. Kultuurkroniek, Bylae by Die Burger, 10 Julie, pp. 12-13
Van Rensburg, A. & Van Bart, M. 2004. Waar rus Sjeg Yusuf: van die Kaap tot in Makassar. Kultuurkroniek, Bylae by Die Burger, 10 Julie, p.13.
________________________________
Schalk W le Roux, Gordonsbaai, Februarie 2013
See also Van Bart, M. & Van Rensburg A.
________________________________
Wording on Minaret:
IN MEMORY OF
SHEIKH YUSUF
MARTYR & HERO
OF BANTAM
1629 - 1699
THIS MINARET
WAS ERECTED BY
HAJEE SULLAIMAN
SHAHMAHOMED
IN THE REIGN OF
KING GEORGE V
MAY 1925
_____________________
THIS MEMORIAL WAS UNVEILED
19TH DECEMBER 1925 BY
SIR FREDERIC DE WAAL
KCMG:LLD:FIRST ADMINISTRATOR
OF THE CAPE PROVINCE
IN THE YEAR WHEN THIS
DISTRICT WAS VISITED BY
HIS ROYAL HIGNESS
THE PRINCE OF WALES
4TH MAY 1925
_____________________
THE "DARGAN" OF ASHBAT
[COMPANIONS] OF SAINT SHEIKH YUSSUF
[GALERAN TUANSE] OF MACASSAR.
_____
HERE LIE THE REMAINS OF FOUR OF FORTY-NINE
FAITHFUL FOLLOWERS WHO AFTER SERVING
IN THE BANTAM WAR OF 1682-83, ARRIVED WITH
SHEIKH YUSSUF AT THE CAPE FROM CEYLON,
IN THE SHIP "VOETBOOG" IN THE YEAR 1694.
_____
THIS COMMEMORATION TABLET WAS ERECTED
DURING THE GREAT WAR ON 8 JANUARY 1918.
BY HAJEE SULLAIMAN SHAHMAHOMED.
SENIOR TRUSTEE.
Wording on plaque:
PRESIDENT SOEHARTO
OF THE REPUBLIC OF INDONESIA
VISITED THIS SHRINE ON 21 NOVEMBER 1997
TO PAY RESPECT TO THE LATE SHEIKH YUSSUF OF
MACASSAR UPON WHOM THE TITLE OF NATIONAL
HERO WAS CONFERRED BY THE INDONESIAN GOVERNMENT
ON 7 AUGUST 1995
Writings about this Kramat of Sheikh Yusuf
Davids, Achmat. 1980. The Mosques of Bo-Kaap - A social history of Islam at the Cape. Athlone, Cape: The South African Institute of Arabic and Islamic Research. pp 37-40.
_______________________________________________
De Bosdari, C. 1971. Cape Dutch Houses and Farms. Cape Town: AA Balkema. pp 73.
_______________________________________________
De Kock, WJ. 1976. Suid-Afrikaanse biografiese woordeboek : Deel 1. Kaapstad: RGN/Tafelberg. pp 429-430.
_______________________________________________
Du Plessis, Izak David. 1944. The Cape Malays. Cape Town: Maskew Miller. pp 4-7.
_______________________________________________
Jaffer, M. 2001. Guide to the Kramats of the Western Cape. Cape Town: Cape Mazaar (Kramat) Society. pp 17-19.
_______________________________________________
Jaffer, Mansoor. 1996. Guide to the Kramats of the Western Cape. Cape Town: Cape Mazaar Kramat Society. pp 17.
_______________________________________________
Le Roux, SW. 1992. Vormgewende invloede op die ontwikkeling van moskee-argitektuur binne die Heilige Sirkel aan die Kaap tot 1950 . Pretoria: PhD-verhandeling: Universiteit van Pretoria. pp 201-202.
_______________________________________________
Oxley, John. 1992. Places of Worship in South Africa. Halfway House: Southern Book Publishers. pp 63-64.
_______________________________________________
Potgieter, DJ (Editor-in-chief). 1975. Standard Encyclopaedia of South Africa [SESA] Volume 11 Tur-Zwe. Cape Town: Nasou. pp 567.
_______________________________________________
Potgieter, DJ (Editor-in-chief). 1972. Standard Encyclopaedia of South Africa [SESA] Volume 6 Hun-Lit. Cape Town: Nasou. pp 454-455.
_______________________________________________
Rhoda, E. 2010. Hajee Sullaiman Shahmahomed and the shrine of Shayk Yusuf of Macassar at Faure. : Unpublished manuscript.
_______________________________________________
Van Selms, A. Joesoef, Sjeik: in De Kock, WJ. 1976. Suid-Afrikaanse biografiese woordeboek : Deel 1: pp 429-430
________________________________________
Shaykh Yusuf was born at Macassar in 1626. He was also known as Abadin Tadia Tjoessoep. He was of noble birth, a maternal nephew of King Biset of Goa. He studied in Arabia under the tutelage of several pious teachers.
When Shaykh Yusuf arrives at the Cape, on the Voetboeg, he was royally welcomed by Governor Simon van de Stel. His Indonesian background necessitated that he and his 49 followers be settled well away from Cape Town. They were housed on the farm Zandvliet, near the mouth of the Eeste River, in the general area now called Macassar. He received an allowance of 12rix dollars from the Cape authorities for support of himself and his party. At Zandvliet Shaykh Yusuf’s settlement soon became a sanctuary for fugitive slaves. It was here that the first cohesive Muslim community in S.A. was established. The first settlement of Muslims in South Africa was a vibrant one, despite its isolation. It was from here that the message of Islam was disseminated to the slave community living in Cape Town. When Shaykh Yusuf died on 23 May 1699, he was buried on the hill overlooking Macassar at Faure. A shrine was constructed over his grave. Over the years this shrine has been rebuilt and renewed. Today it remains a place of pilgrimage.
kramat of shaykh yusuf of makassar, macassar/faure, western cape
the buidling was designed by franklin kaye kendall
**********
A Kramat is a shrine or mausoleum that has been built over the burial place of a Muslim who's particular piety and practice of the teachings of Islam is recognised by the community. I have been engaged in documenting these sites around Cape Town over several visits at different times over the last few years. They range widely from graves marked by an edge of stones to more elaborate tombs sheltered by buildings of various styles. They are cultural markers that speak of a culture was shaped by life at the Cape and that infuses Cape Town at large.
In my searches used the guide put out by the Cape Masaar Society as a basic guide to locate some recognised sites. Even so some were not that easy to find.
In the context of the Muslims at the Cape, historically the kramats represented places of focus for the faithful and were/are often places of local pilgrimage. When the Dutch and the VOC (United East India Company aka Vereenigde Oostindische Compagnie) set up a refuelling station and a settlement at the Cape, Muslims from their territories in the East Indies and Batavia were with them from the start as soldiers, slaves and 'Vryswarten'; (freemen). As the settlement established itself as a colony the Cape became a useful place to banish political opponents from the heart of their eastern empire. Some exiles were of royal lineage and there were also scholars amongst them. One of the most well known of these exiles was Sheik Yusuf who was cordially received by Govenor van der Stel as befitted his rank (he and his entourage where eventually housed on an estate away from the main settlement so that he was less likely to have an influence over the local population), others were imprisoned for a time both in Cape Town and on Robben island. It is said that the first Koran in the Cape was first written out from memory by Sheik Yusuf after his arrival. There were several Islamic scholars in his retinue and these men encouraged something of an Islamic revival amoung the isolated community. Their influence over the enslaved “Malay” population who were already nominally Muslim was considerable and through the ministrations of other teachers to the underclasses the influence of Islam became quite marked. As political opponents to the governing powers the teachers became focus points for escaped slaves in the outlying areas.
Under the VOC it was forbidden to practice any other faith other than Christianity in public which meant that there was no provision for mosques or madrasas. The faith was maintained informally until the end of the C18th when plans were made for the first mosque and promises of land to be granted for a specific burial ground in the Bo Kaap were given in negotiations for support against an imminent British invasion. These promises were honoured by the British after their victory.
There is talk of a prophecy of a protective circle of Islam that would surround Cape Town. I cannot find the specifics of this prophecy but the 27 kramats of the “Auliyah” or friends of Allah, as these honoured individuals are known, do form a loose circle of saints. Some of the Auliyah are credited with miraculous powers in legends that speak of their life and works. Within the folk tradition some are believed to be able to intercede on behalf of supplicants (even though this more part of a mystical philosophy (keramat) and is not strictly accepted in mainstream contemporary Islamic teaching) and even today some visitors may offer special prayers at their grave sites in much the same way as Christians might direct prayer at the shrine of a particular saint.
photographer's note-
sheikh yussuf was the brother of the king of Goa (Gowa) with it's capital of Makassar. yussuf fought in battles against the Dutch and was eventually captured. he was transferred to the cape of good hope in 1693. he died in 1699. he had 2 wives, 2 concubines, 12 children and 14 male and female slaves.
*********************************************
Die Kramat van Sjeg Yusuf, Faure
Die Kramat1 van Sjeg Yusuf (Abadin Tadia Tjoessoep)2 op 'n klein heuwel naby die mond van die Eersterivier in Makassar, Faure, is 'n terrein waarheen Kaapse Moslems oor die laaste drie eeue pelgrimstogte onderneem. Yusuf is op 23 April 1699 oorlede en op die heuwel begrawe. Volgens predikant en skrywer, Francois Valentyn (1666-1727), wat sy graf in 1705 besoek het, was dit "een cierlyke Mohammedaansch tombe, wat van zeer hoog opgezette steenen, verheerlykt was".3 Dit is nie heeltemal duidelik of hy van 'n hoog opgeboude graf of 'n struktuur daaroor praat nie.
Dié tombe moes mettertyd veranderings en verbouings het en volgens Biskop Patrick Griffith (1798-1862) wat dit meer as 'n eeu later op 25 Januarie 1839 besoek het, het dit heel anders daar uitgesien...
and proceeded to a Mr Cloete's where we took horses and road (sic) to a Malay Mosque [i.e. the kramat] situated on the summit of a hill, to which we ascended by a rude Stone Stair Case, rather Circular and partly cut out of Limestone rock, by an hundred steps. We left our horses below tied to the door of a Caravansery where the Pilgrims who come every year from Cape Town and all around, lodge while they go thro' their devotions. Both Lodging House and Mosque are at present deserted and we cd. only see the Exterior of both. The Mosque has a small Mineret (sic) in the centre and contains the Tomb of some Prince and Priest of the Sect. The Building is square and low with a portico: the windows are screened within and all that could be seen through some chinks in the walls was some drapery. A curious sight, however, exists outside: graves covered with white Clothes, five or six of which graves are enclosed together with a low wall round them; two or three more are apart; each has a round black stone at the head round which a Malay handkerchief is tied, with another black stone at foot, represents the feet, so that with the white sheet over the body, one wd. imagine at first view that it was a corpse was directly before him, the representation of it is so like reality. These White cloths (of calico) are renewed every year and we found some sixty or more rotten ones under each of the last white Coverings."1
Die terrein is in 1862 deur die imam van die Jamia-moskee in Chiappinistraat, Abdol Wahab, aangekoop,5 maar die gebou het tot vroeg in die 20ste eeu bewaar gebly, hoewel dit by verskeie geleenthede klein veranderings en herstelwerk moes ondergaan het.
Die Oostenrykse wetenskaplike, diplomaat en ontdekkingsreisiger, Karl Ritter von Scherzer (1821-1903) het die Kaap in Oktober 1857 aan boord die Novara, op 'n omseilingstog van die wêreld, aangedoen. Hy het die volgende waardevolle beskrywing, deurdrenk met sy eie voor- en afkeure, nagelaat:
"The following morning we drove to a hill, ahout a mile and a half distant from Zandvliet, known as Macassar Downs, on which is the spot of interment, (Krammat or Brammat), of a Malay prophet.
This individual, so honoured in death, was, if we are to believe the Malays, a direct descendant of Mahomet, named Sheikh Joseph, who, expelled from Batavia by the Dutch Government for political reasons, settled in the colony about a century and a half ago, and died and was buried in the neighbourhood of Zandvliet. An especial deputation came over from Malacca to Cape Colony to fetch away the corpse of the defunct prophet, for conveyance to the land of his birth; but at the disinterment it happened that the little finger of the prophet, in spite of the most persevering research, could nowhere be found. This circumstance appeared to those simple believers sufficient reason for erecting a monument over the spot in which the finger of a Malay prophet lay hid from view. Even to this day the Malays from time to time perform a pilgrimage to the Colony and celebrate their religious ceremonies at the Mausoleum. Four followers of the prophet are buried with him, two of them Mahometan priests, who are regarded with much veneration by the Malays.
An extensive flight of stone steps leads to the tomb, the exterior of which is very insignificant, and, but for a small pointed turret, hardly differs from an ordinary dwelling-house. On entering, a low-roofed vault is visible, a sort of front outhouse, which rather disfigures the facade, and much more resembles a cellar than the portal of a Mausoleum. Above the arch of this vault an Arabic inscription has been engraved with a stylus but this is so painted over in brick colour that it has already become almost illegible. Judging by the few words that have been deciphered, it seems to consist of the first propositions of the Koran.
The inner room, provided on two sides with modern glazed windows at irregular intervals, is about the size of an ordinary room of 12 feet long, 9 wide, and 7 high (3.66m long, 2.74 wide, and 2.13 high). In the middle rises the monument, to which access is had by some more brick steps. Immense quantities of unwashed white linen cloth are heaped upon it, which seem occasionally sprinkled with a brown odoriferous liquid (dupa). As at the head of Sheikh Joseph, so at his feet several figures, resembling those in enamel used to ornament tarts, are drawn upon the linen cloth with the overflowings of the unguent. These have undoubtedly been formed accidentally, and it appears wrong and unfair to attribute to them any more recondite significance. The monument rests upon four wooden pillars, with pyramidal pinnacles or ornaments, and is richly decorated with fine white muslin, which gives to the whole very much the appearance of an old-fashioned English "fourposter," with its costly drapery and curtains. While the curtains are spread out all around, several small green and white bannerets stand at the upper and lower end of the sarcophagus. The whole interior is, as it were, impregnated with the incense which devout Malay pilgrims from time to time burn here, especially after the forty days' fast (Ramadan), or leave behind upon the steps of the tomb in flasks or in paper-boxes. On such occasions, they always bring wax-candles and linen cloth as an offering, with the latter of which they deck the tomb afresh, so that a perfect mountain of white linen rises above the stone floor. During their devotions they unceasingly kiss this white mass of stuff, and as they are continually chewing tobacco, this filthy habit produces disgustingly loathsome stains.
On the same hill which boasts the tomb of Sheikh Joseph, there are also, in ground that is common property, nine other graves of eminent Malays, enclosed with carefully-selected stones, and likewise covered over with large broad strips of bleached linen cloth, protected by stones from any injury by weather or violence. At the head and foot of each individual interred, is a single stone of larger size. Formerly the black inhabitants of the neighbourhood made use of this store of linen cloth to make shirts for themselves, without further thought upon the propriety of the matter. Latterly, however, a shrewd Malay priest spread a report that one of these ebony linen stealers had lost all the fingers off one hand, since which the graves of those departed worthies remain inviolate and unprofaned.
At the foot of the hill are some small half-fallen-in buildings, near a large hall, painted white, red, and yellow, consisting of a small apartment and a kitchen, the whole in a most dirty, neglected, and desolate condition. At this point the Moslems must have accomplished certain prayers, before they can climb the hill and proceed to visit the tomb. Over the door of this singular house of prayer some words are likewise engraved in the Arabic character, which, however, are now entirely illegible.
On quitting the Malay Krammat, we next undertook a tolerably difficult walk to the Downs or sand-dunes, which at this point extend along the entire coast line, on which the wax-berry shrub, as already mentioned, grows wild in vast quantities, and visibly prevents the further encroachments of the moving sand. The Eerst Rivier (First River) may be regarded as the limit of demarcation between the sand-dunes and the soil adapted for vegetation."6
'n Britse joernalis en historikus, Ian Duncan Colvin (1877-1938), beskryf sy besoek aan die Kramat vyftig jaar later in die begin van die 20ste eeu:
"It was in springtime that we made the pilgrimage, in October, the springtime of the south... We passed through cow-scented pasture and the cornlands of Zandvliet, and so towards the sea, guided by the white star of the tomb.
It stands upon a sandstone rock which the Eerste River bends round on its way to the sea, and you can hear the breakers roaring, though unseen behind the sand-dunes. A little wooden bridge crosses the river beside the drift... On the farther side the little hill rises steeply, and under it nestles a row of very ancient and dilapidated cottages. One of them is used as a stable by the pilgrims and another as a mosque, and upon its porch you will see a little notice in English that 'women are not allowed inside the church', a warning signed with all the weight and authority of the late Haji Abdul Kalil... Inside, this little chapel is touchingly primitive and simple, with blue sky showing through the thatched roof, and a martin's nest plastered on the ceiling of the little alcove. Between these cottages and the stream is a field of sweet marjoram, no doubt grown for the service of the shrine, and the way up the hill is made easy by a flight of steps build perhaps centuries ago, and ruinous with age. With their white balustrades, and overgrown as they are with grass and wild-flowers, they are very beautiful, and in pilgrimage-time we may suppose them bright with Malays ascending and descending. We mounted them to the top, where they open on a little courtyard roughly paved and encinctured by a low white wall. On the farther side, opposite the top of the stairs, is the tomb itself, a little white building with an archway leading into a porch. Beyond is a door, of the sort common in Cape farm-houses, divided into two across the middle. Of course, we did not dare to open it and peep inside; but I am told by a Mahomedan friend that the inner tomb is of white stucco with four pillars of a pleasant design. It is upholstered in bright-coloured plush, and copies of the Koran lie open upon it. The inside of the room is papered in the best Malay fashion, and over the window is a veil of tinselled green gauze. From the roof several ostrich eggs hang on strings, and altogether it is the gayest and brightest little shrine. The ostrich eggs hanging on their strings made me think of a much more splendid tomb which Akbar, the first greatest of the Moguls, build for his friend Selim Chisti, a humble ascetic, in the centre of the mosque at Fatehpur Sikri.7 If any of my readers have made a pilgrimage to that wonderful deserted city, they will remember the tomb build of fretted marble, white and delicate as lace, in the centre of the great silent mosque of red sandstone – surely the finest testimonial to disinterested and spiritual friendship that exists in the world. And, if they look inside, they will recollect that around the inner shrine of mother o’pearl hang ostrich eggs just as they hang in Sheik Joseph’s tomb on the Cape Flats. But this digression is only to show that the Malay of Cape Town knows what is proper to the ornamentation of kramats. The shrine is tended with pious care, kept clean and white by the good Malays – a people of whom it may be said truly that they hold cleanliness as a virtue next to godliness."8
Hierdie beskrywing kom ooreen met dié van Scherzer en 'n foto in die Elliot-versameling in die Kaapse argief. Die minaret wat deur Biskop Griffith genoem en deur Scherzer geïllustreer is, en moontlik van hout gemaak was, het intussen verdwyn.
In 1925 het die Indiese filantroop, Hadji Sulaiman Sjah Mohamed Ali, opdrag vir 'n nuwe tombe gegee en is die huidige vierkantige en gekoepelde Moghul- of Delhi-inspireerde struktuur opgerig. Die argitek was F.K. KENDALL wat van 1896 tot 1918 in vennootskap met Herbert BAKER praktiseer het.
Die kramat vorm deel van die sogenaamde beskermende "Heilige Sirkel van Islam" wat strek van die kramatte teen die hange van Seinheuwel bo die klipgroef waar die eerste openbare Moslemgebede aan die Kaap gehou is, deur die kramatte op die rug van die heuwel en die kramat van Sjeg Noorul Mubeen by Oudekraal, en om die berg na die kramatte van Constantia, Faure, Robbeneiland, terug na Seinheuwel.
Sjeg Yusuf van Makassar (1626-1699)
Sjeg Yusuf (Abadin Tadia Tjoesoep) is in 1626 te Gowa by Makassar (Mangkasara), op die suidwestelike punt van die Sulawesi-eiland (voorheen Celebes) langs die Straat van Makassar, gebore. Toe die Portugese dit vroeg in die sestiende eeu bereik het, was dit 'n besige handelshawe waar Arabiese, Indiese, Javaanse, Maleise Siamese en Chinese skepe aangedoen en hulle produkte geruil en verkoop het. Met die koms van die Nederlanders, wat die speseryhandel wou monopoliseer en Britse deelname daaraan wou stuit, is die tradisie van vrye handel aan die begin van die 17de eeu omvergewerp. Nadat hulle die fort van Makassar ingeneem het, is dit herbou en as Fort Rotterdam herdoop. Van hier het hulle die vestings van die Sultan van Gowa geteiken.
Toe hy agtien jaar oud was, het Yusuf op 'n pelgrims- en studietog na Mekka vertrek waar hy verskeie jare deurgebring het. Met sy terugkeer het hy die Nederlanders in Makassar vermy en hom in Bantam in Wes-Java aan die hof van Sultan Ageng (Abulfatah Agung, 1631-1695) as onderwyser en geestelike rigter gevestig. Hy het die sultan se seuns onderrig en met een van sy dogters getrou. Hy was deeglik in die Shari'ah (Moslem kode en godsdienstige wet) onderlê en diep betrokke by die mistieke aspekte van sy geloof met die gevolg dat sy reputasie as 'n vrome persoon en heilige kenner en geleerde vinnig versprei het.
Hoewel die Nederlanders die handel op Java beheer het, het Bantam 'n sterk mate van onafhanklikheid behou. Yusuf was 'n vurige teenstander van die VOC en het en ook 'n rebellie teen die Europeërs gelei toe 'n ouer vredesooreenkoms tussen hulle in 1656 gebreek is. 'n Nuwe ooreenkoms is in 1659 bereik, maar 'n interne tweestryd in die Sultanaat het in die VOC se kraam gepas. Die sultan se seun, later as Sultan Hadji bekend, het met die hulle saamgespan teen sy vader en jonger broer wat voorkeur aan die Britse en Deense handelaars gegee het. Die breuk het in 1680 gekom toe Ageng oorlog teen Batavia (Jakarta) verklaar het. Hadji het 'n opstand teen sy vader gelei wat Ageng tot sy woning beperk het. Hoewel sy volgelinge teruggeveg het, het die Nederlanders Hadji te hulp gesnel en is Ageng na die hooglande verdryf waar hy in Maart 1683 oorgegee het. Hierna is hy na Batavia geneem waar hy oorlede is.
Yusuf het die verset voortgesit en is eers teen die einde van 1683 gevange geneem waarna hy ook na Batavia geneem is. Sy invloed in die Moslemgemeenskap van die VOC se hoofkwartier in die Ooste, waar hy as heilige vereer is, asook die aandrang op sy vrystelling deur die vorste van Gowa (Makassar) – wat toe bondgenote van die VOC was – het daartoe gelei dat Yusuf en sy gevolg eers na Ceylon (Sri Lanka) en daarna na die Kaap verban is. Sjeg Yusuf en sy "aanhang", soos in die notules van die Politieke Raad aangedui is, het op 31 Maart 1694 aan boord die Voetboog in Tafelbaai aangekom. Hier is hulle gul deur goewerneur Simon van der Stel ontvang, maar in die Kasteel gehou totdat daar in Junie besluit is om hulle na die mond van die Eersterivier, wat oor die plaas Zandvliet van ds P. Kalden uitgekyk het, te stuur.9
Hier in die duine, wat later as Makassar en Makassarstrand bekend sou word, het Yusuf en sy gevolg hulle gevestig. Volgens oorlewering was dit die eerste sentrum van Islam en Islamitiese onderrig in Suid-Afrika en het die terrein 'n sakrosante ereplek gebly na Yusuf se afsterwe op 23 April 1699 en sy begrafnis op die heuwel. Hoewel sommige skrywers nie oortuig is dat ook Yusuf se oorskot na die Ooste terug is nie, argumenteer André van Rensburg dat dit wel gebeur het.
"Hoewel 'n aanvanklike versoek van 31 Desember 1701 dat Yusuf se oorskot opgegrawe en na Indonesië gestuur word, geweier is, is in 'n verslag van 26 Februarie 1703 deur die Here XVII gelas dat die sjeg se naasbestaandes en sy oorskot na Indonesië weggebring moes word.
Op 26 Februarie 1704 het die amptelike geskrewe instruksies van die VOC in die Kaap aangekom. Die weduwee van Yusuf, hul jong kinders en ander lede van sy gevolg moes toegelaat word om na Indonesië terug te keer.
Daar is ook bepaal dat die oorskot van Yusuf onopsigtelik opgegrawe moes word sodat die naasbestaandes dit kon saamneem. Voorsorg moes egter getref word dat ander Oosterse bannelinge nie ontsnap deur voor te gee dat hulle naasbestaandes van sjeg Yusuf is nie."10
Die gevolg van Sjeg Yusuf het op 5 Oktober 1704 aan boord van De Spiegel uit Tafelbaai met sy oorskot vertrek en op 10 Desember in Batavia anker gegooi. Hierna is sy hulle na Makassar waar sy oorskot op 6 April 1705 op Lakiung in Ujung Pandang herbegrawe is. Bo-oor Yusuf se nuwe graf is 'n kramat of ko'bang deur die Chinese bouer Dju Kian Kiu opgerig. Ook hierdie Kramat word druk deur pelgrims besoek.
________________________________
Kramat is die algemeen Kaapse term vir die tombe van 'n [Moslem] heilige of Wali van Allah; in Urdu verwys karamat of keramat na die wonderwerking van 'n heilige, soms word dit ook as sinoniem vir heilige gebruik.
Die meer algemeen gebruikte spelling word hier in plaas van die erkende Afrikaanse "Joesoef" gebruik.
Raidt, E.H. 1971. François Valentyn Beshryvinge van de Kaap der Goede Hoop met de zaaken daar toe behoorende. Kaapstad: Van Riebeeck Vereniging, Vol. 1, p. 198.
Brain, J.S. (ed.). 1988. The Cape diary of bishop Patrick Raymond Griffith for the years 1837-1839. Cape Town: Southern African Catholic Bishops' Conference, pp. 189-90.
Aktekantoor, Kaapstad, Akte 6/3/1862, no. 121.
Scherzer, K. 1861. Narrative of the circumnavigation of the globe by the Austrian frigate Novara, (commodore b. Von Wullerstorf-Urbair,): undertaken by order of the imperial government, in the years l857,1858, & 1859. London: Saunders, Otley & Co, pp. 244-248.
Seremoniële hoofstad [Fatehpur = stad van oorwinning] van 1569 tot 1574 deur die Mughale Keiser Akbar (1542-1605) by Sikri, die hermitage van sy spirituele gids, Sjeg Salim Chisti, opgerig. Die tombe wat deur Colvin beskryf word, is deur Shah Jahan (1592-1666) herbou.
Colvin, I.D. 1909. Romance of Empire, South Africa. London: TC & EL Jack, pp. 16168.
Böeseken, A.J. 1961. Resolusies van die Politieke Raad III 1681-1707. Kaapstad: Argiefkomitee, p. 283 (14.06.1694).
Van Rensburg, A. & Van Bart, M. 2004. Waar rus Sjeg Yusuf: van die Kaap tot in Makassar. Kultuurkroniek, Bylae by Die Burger, 10 Julie, pp. 12-13
Van Rensburg, A. & Van Bart, M. 2004. Waar rus Sjeg Yusuf: van die Kaap tot in Makassar. Kultuurkroniek, Bylae by Die Burger, 10 Julie, p.13.
________________________________
Schalk W le Roux, Gordonsbaai, Februarie 2013
See also Van Bart, M. & Van Rensburg A.
________________________________
Wording on Minaret:
IN MEMORY OF
SHEIKH YUSUF
MARTYR & HERO
OF BANTAM
1629 - 1699
THIS MINARET
WAS ERECTED BY
HAJEE SULLAIMAN
SHAHMAHOMED
IN THE REIGN OF
KING GEORGE V
MAY 1925
_____________________
THIS MEMORIAL WAS UNVEILED
19TH DECEMBER 1925 BY
SIR FREDERIC DE WAAL
KCMG:LLD:FIRST ADMINISTRATOR
OF THE CAPE PROVINCE
IN THE YEAR WHEN THIS
DISTRICT WAS VISITED BY
HIS ROYAL HIGNESS
THE PRINCE OF WALES
4TH MAY 1925
_____________________
THE "DARGAN" OF ASHBAT
[COMPANIONS] OF SAINT SHEIKH YUSSUF
[GALERAN TUANSE] OF MACASSAR.
_____
HERE LIE THE REMAINS OF FOUR OF FORTY-NINE
FAITHFUL FOLLOWERS WHO AFTER SERVING
IN THE BANTAM WAR OF 1682-83, ARRIVED WITH
SHEIKH YUSSUF AT THE CAPE FROM CEYLON,
IN THE SHIP "VOETBOOG" IN THE YEAR 1694.
_____
THIS COMMEMORATION TABLET WAS ERECTED
DURING THE GREAT WAR ON 8 JANUARY 1918.
BY HAJEE SULLAIMAN SHAHMAHOMED.
SENIOR TRUSTEE.
Wording on plaque:
PRESIDENT SOEHARTO
OF THE REPUBLIC OF INDONESIA
VISITED THIS SHRINE ON 21 NOVEMBER 1997
TO PAY RESPECT TO THE LATE SHEIKH YUSSUF OF
MACASSAR UPON WHOM THE TITLE OF NATIONAL
HERO WAS CONFERRED BY THE INDONESIAN GOVERNMENT
ON 7 AUGUST 1995
Writings about this Kramat of Sheikh Yusuf
Davids, Achmat. 1980. The Mosques of Bo-Kaap - A social history of Islam at the Cape. Athlone, Cape: The South African Institute of Arabic and Islamic Research. pp 37-40.
_______________________________________________
De Bosdari, C. 1971. Cape Dutch Houses and Farms. Cape Town: AA Balkema. pp 73.
_______________________________________________
De Kock, WJ. 1976. Suid-Afrikaanse biografiese woordeboek : Deel 1. Kaapstad: RGN/Tafelberg. pp 429-430.
_______________________________________________
Du Plessis, Izak David. 1944. The Cape Malays. Cape Town: Maskew Miller. pp 4-7.
_______________________________________________
Jaffer, M. 2001. Guide to the Kramats of the Western Cape. Cape Town: Cape Mazaar (Kramat) Society. pp 17-19.
_______________________________________________
Jaffer, Mansoor. 1996. Guide to the Kramats of the Western Cape. Cape Town: Cape Mazaar Kramat Society. pp 17.
_______________________________________________
Le Roux, SW. 1992. Vormgewende invloede op die ontwikkeling van moskee-argitektuur binne die Heilige Sirkel aan die Kaap tot 1950 . Pretoria: PhD-verhandeling: Universiteit van Pretoria. pp 201-202.
_______________________________________________
Oxley, John. 1992. Places of Worship in South Africa. Halfway House: Southern Book Publishers. pp 63-64.
_______________________________________________
Potgieter, DJ (Editor-in-chief). 1975. Standard Encyclopaedia of South Africa [SESA] Volume 11 Tur-Zwe. Cape Town: Nasou. pp 567.
_______________________________________________
Potgieter, DJ (Editor-in-chief). 1972. Standard Encyclopaedia of South Africa [SESA] Volume 6 Hun-Lit. Cape Town: Nasou. pp 454-455.
_______________________________________________
Rhoda, E. 2010. Hajee Sullaiman Shahmahomed and the shrine of Shayk Yusuf of Macassar at Faure. : Unpublished manuscript.
_______________________________________________
Van Selms, A. Joesoef, Sjeik: in De Kock, WJ. 1976. Suid-Afrikaanse biografiese woordeboek : Deel 1: pp 429-430
________________________________________
Shaykh Yusuf was born at Macassar in 1626. He was also known as Abadin Tadia Tjoessoep. He was of noble birth, a maternal nephew of King Biset of Goa. He studied in Arabia under the tutelage of several pious teachers.
When Shaykh Yusuf arrives at the Cape, on the Voetboeg, he was royally welcomed by Governor Simon van de Stel. His Indonesian background necessitated that he and his 49 followers be settled well away from Cape Town. They were housed on the farm Zandvliet, near the mouth of the Eeste River, in the general area now called Macassar. He received an allowance of 12rix dollars from the Cape authorities for support of himself and his party. At Zandvliet Shaykh Yusuf’s settlement soon became a sanctuary for fugitive slaves. It was here that the first cohesive Muslim community in S.A. was established. The first settlement of Muslims in South Africa was a vibrant one, despite its isolation. It was from here that the message of Islam was disseminated to the slave community living in Cape Town. When Shaykh Yusuf died on 23 May 1699, he was buried on the hill overlooking Macassar at Faure. A shrine was constructed over his grave. Over the years this shrine has been rebuilt and renewed. Today it remains a place of pilgrimage.
BEYONCÉ, GREEN DAY & LADY GAGA LEAD THE WAY WITH THREE MOONMEN AT THE “2009 VIDEO MUSIC AWARDS”, JANET JACKSON & MADONNA CELEBRATE MICHAEL JACKSON
Taylor Swift Wins “Best Female Video”
While Eminem Grabs “Best Hip Hop Video”
New York, NY (September 13, 2009) –– MTV turned New York City inside out for the “ 2009 Video Music Awards ” as the network celebrated a legend and brought together the biggest names in music, TV, film and sports. Live from Radio City Music Hall, VMA icon Madonna opened the show and introduced the emotional and heartfelt tribute to Michael Jackson. Janet Jackson was joined onstage by the most renowned choreographers in the world and Michael’s tour dancers, all of whom were influenced by the “King of Pop,” for a memorable and high energy performance. To honor her brother and his illustrious career, the dancers recreated some of his most memorable music videos including “Thriller,” “Bad,” “Smooth Criminal” and “Scream.” The celebration received a standing ovation and set the tone for the most important evening in music and pop culture.
Always controversial, British comedian Russell Brand pushed the envelope as he had fun with a slew of new stars and charmed the ladies. Aerosmith’s Joe Perry and popstar Katy Perry helped Russell kick-off his hosting duties in a big way with a light infused performance of the classic rock anthem by Queen, “We Will Rock You.”
Young country-pop superstar Taylor Swift earned “Best Female Video” for “You Belong With Me” in one of the most competitive categories of the evening, causing Kanye West to storm the stage in protest of Beyoncé not winning. In a gracious act, Beyoncé later called Taylor back on stage to rightfully accept her award. Beyoncé did win an outstanding three moonmen including the coveted “Video of the Year” award for her viral video sensation “Single Ladies (Put A Ring On It).” Also landing three statues was Lady Gaga including “Best New Artist ” for her hit single “Poker Face.” Green Day made a triumphant return to the VMAs by claiming three awards including “Best Rock Video ” for “21 Guns.” Eminem walked away victorious in an extremely heated race for “Best Hip Hop Video” with “We Made You.”
Adding to her collection of moonmen and accepting her award via satellite while on tour, Britney Spears won “Best Pop Video” for “Womanizer.” After officially premiering at last year’s show, T.I. and Rihanna won “Best Male Video” for their multi-platinum song “Live Your Life.”
Eminem once again showcased his comedic chops teaming up with Tracy Morgan and featuring a cameo by Cyndi Lauper to present the “Best New Artist” nominees throughout the show.
Drawing on the musical energy and passion of New York City, MTV used the city as a backdrop to showcase the unprecedented and groundbreaking performances from today’s most popular artists. Making her first VMA performance a standout, Taylor Swift sang a never-before-heard version of her single “You Belong With Me.” Taylor fully incorporated all NYC has to offer by transitioning from a subway car to 6th Avenue surrounded by fans and ending her performance on top of a taxi cab.
Known for her over the top live performances and fashion forward style, Lady Gaga turned a childhood dream into a reality as she made her grand entrance into VMA history. During her unforgettable performance of “Paparazzi,” the international superstar gives her own interpretation on the price of fame which culminates with her levitating into the air.
Surrounded by pyro and using every corner of the VMA stage, fan favorite Green Day made an explosive return to the VMA stage by giving a high energy rock performance of their single “East Jesus Nowhere.”
Beyoncé had all of Radio City dancing to “Single Ladies (Put A Ring On It)” with her call and response to the audience as she translated her music video phenomenon to the live stage. The pop diva was backed by an army of dancers as they displayed their incomparable dance moves during her performance.
Already a household name across the pond, British rockers Muse gave a breakthrough performance expanding their fan base worldwide. The band performed their latest single “Uprising” from a live remote at the Walter Kerr Theater in the Broadway district of Manhattan in front of hundreds of screaming fans.
Determined to top herself and once again raise the bar for live performances, P!nk mastered a jaw-dropping aerial act 30 feet above the stage while performing her single “Sober.” And yes, she sang every single word of it.
Bringing the show to a climactic end, JAY-Z and Alicia Keys honored their hometown of New York as they gave a powerful performance of “Empire State of Mind.”
As the official VMA house band, hip-hop’s newest challenger Wale and the legendary go go band UCB hyped up the audience as they put their own unique spin on some of the biggest songs of the year, his own material and a few classic covers. They collaborated with a number of artists including Kid Cudi with “Day And Night,” The All-American Rejects with “Gives You Hell, ” Pitbull with “You Know You Want Me” and 3OH!3 with “Don’t Trust Me”. Kid Cudi honored DJ AM during his performance of “Make Her Say.”
The star studded show also included appearances by Megan Fox, Jimmy Fallon, Jennifer Lopez, Shakira, Jack Black, Andy Samberg, Kristin Cavallari, Pete Wentz, Gerard Butler, Diddy, Tracy Morgan, Adam Brody, Jamie-Lynn Sigler, Alexa Chung, Gabe Saporta of Cobra Starship and Justin Bieber, Ne-Yo , Nelly Furtado , Robert Pattinson , Kristen Stewart , Taylor Lautner , Chace Crawford , Leighton Meester , Miranda Cosgrove and Serena Williams.
The MTV audience was treated to exclusive first looks at fall’s most anticipated films and soundtracks including Michael Jackson's THIS IS IT and The Twilight Saga: New Moon trailers during the show. Viewers were also given a sneak peek at the latest trailer from the upcoming movie Fame during MTV News’ “2009 VMA Preshow.”
2009 MTV VIDEO MUSIC AWARDS WINNERS
GENERAL CATEGORIES:
VIDEO OF THE YEAR
Beyoncé
Title: Single Ladies (Put A Ring On It)
Album: I AM…SASHA FIERCE
Director: Jake Nava
Label: Music World Music/Columbia
Production Company: Anonymous Content
Producer: John Winter
BEST NEW ARTIST
Lady Gaga
Title: Poker Face
Album: The Fame
Director: Ray Kay
Label: Streamline/KonLive/Cherrytree/Interscope
Production Company: Rockhard Films
Producer: Jil Hardin/ Nicole Ehrich
BEST MALE VIDEO
T.I. featuring Rihanna
Title: Live Your Life
Album: Paper Trail
Director: Anthony Mandler
Label: Atlantic Reords
Production Company: Les Enfants Terribles
Producer: Gina Leonard
BEST FEMALE VIDEO
Taylor Swift
Title: You Belong With Me
Album: Fearless
Director: Roman White
Label: Big Machine Records
Production Company: Revolution Pictures
Producer: Randy Brewer
BEST HIP HOP VIDEO
Eminem
Title: We Made You
Album: Relapse
Director: Joseph Kahn
Label: Aftermath/Interscope
Production Company: HSI Productions
Producer: Mary Ann Tanedo
BEST POP VIDEO
Britney Spears
Title: Womanizer
Album: Circus
Director: Joseph Kahn
Label: Jive/Zomba Label Group
Production Company: HSI Productions
Producer: Mary Ann Tanedo
BEST ROCK VIDEO
Green Day
Title: 21 Guns
Album: 21st Century Breakdown
Director: Marc Webb
Label: Reprise Records
Production Company: DNA Inc
Producer: Michael Angelos
PROFESSIONAL CATEGORIES:
BEST CHOREOGRAPHY
Beyoncé
Title: Single Ladies (Put A Ring On It)
Album: I AM…SASHA FIERCE
Director: Jake Nava
Label: Music World Music/Columbia
Production Company: Anonymous Content
Producer: John Winter
Choreographer: Jaquel Knight & Frank Gatson Jr.
BEST DIRECTION
Green Day
Title: 21 Guns
Album: 21st Century Breakdown
Director: Marc Webb
Label: Reprise Records
Production Company: DNA Inc
Producer: Michael Angelos
BEST EDITING
Beyoncé
Title: Single Ladies (Put A Ring On It)
Album I AM…SASHA FIERCE
Director: Jake Nava
Label: Music World Music/Columbia
Production Company: Anonymous Content
Producer: John Winter
Editor: Jarrett Fijal
BEST SPECIAL EFFECTS
Lady Gaga
Title: Paparazzi
Album: The Fame
Director: Jonas Akerlund
Label: Streamline/KonLive/Cherrytree/Interscope
Production Company: Factory Films Ltd.
Producer: Steven Johnson/Nicole Ehrich
BEST CINEMATOGRAPHY
Green Day
Title: 21 Guns
Album: 21st Century Breakdown
Director: Marc Webb
Label: Reprise Records
Production Company: DNA Inc
Producer: Michael Angelos
Cinematographer: Jonathan Sela
BEST ART DIRECTION
Lady Gaga
Title: Paparazzi
Album: The Fame
Director: Jonas Akerlund
Label: Streamline/KonLive/Cherrytree/Interscope
Production Company: Factory Features
Producer: Steven Johnson/Nicole Ehrich
Art Director: Jason Hamilton
ONLINE CATEGORIES:
BREAKTHROUGH VIDEO
Matt & Kim
Title: Lessons Learned
Album: Grand
Director: Taylor Cohen & Otto Arsenault
Label: Fader
Production Company: FVNMO
Producer: Taylor Cohen, Otto Arsenault
BEST VIDEO (THAT SHOULD HAVE WON A MOONMAN)
Beastie Boys
Title: Sabotage
Album: III Communication
Director: Spike Jonze
Label: Grand Royal/Capitol Records
Shugoll Research and Telescope are the Official Business Advisors of the “2009 MTV Video Music Awards” Nominee and Winner Voting periods.
Jesse Ignjatovic/Den of Thieves is the Executive Producer for the “2009 MTV Video Music Awards.” Dave Sirulnick is Executive Producer. Garrett English is co-Executive Producer/Executive in Charge of Production. Amy Doyle is co-Executive Producer. Joanna Bomberg is Executive in Charge of Music and Talent. Jen Jones is Producer. Hamish Hamilton is Director. Robin Reinhardt-Locke is Celebrity Talent Executive.
Official sponsors of the “2009 MTV Video Music Awards” are 5 ® Gum, Febreze, Pepsi, Rhapsody ®, Sears, Taco Bell ®, U.S. Army and Verizon Wireless.
The “2009 MTV Video Music Awards” will be available to a potential viewing audience of more than 1.2 billion people via MTV’s global network of 68 channels reaching 577 million households around the world as well as through syndication. In addition, its convergent programming & content will reach the entire interactive community, via MTV’s more than 200 digital media properties around the world.
This is chocolate from The Famous Grouse Whisky Milk Chocolate Bar.
It is a smooth milk chocolate truffle bar infused with The Famous Grouse Whisky.
Our Daily Challenge - CHOCOLATE
All rights reserved ©
The second of my recent maxi dress purchases to be shown.
I'm sure it won't be difficult to figure out why this one caught my eye and beyond the electrifying nature of the print, similar energy ran through me while dressed in it.
To me, it's difficult to envisage how such a print could be worn in an everyday environment but it didn't take me long to figure out exactly how I planned to showcase it
kramat of shaykh yusuf of makassar, macassar/faure, western cape
the buidling was designed by franklin kaye kendall
**********
A Kramat is a shrine or mausoleum that has been built over the burial place of a Muslim who's particular piety and practice of the teachings of Islam is recognised by the community. I have been engaged in documenting these sites around Cape Town over several visits at different times over the last few years. They range widely from graves marked by an edge of stones to more elaborate tombs sheltered by buildings of various styles. They are cultural markers that speak of a culture was shaped by life at the Cape and that infuses Cape Town at large.
In my searches used the guide put out by the Cape Masaar Society as a basic guide to locate some recognised sites. Even so some were not that easy to find.
In the context of the Muslims at the Cape, historically the kramats represented places of focus for the faithful and were/are often places of local pilgrimage. When the Dutch and the VOC (United East India Company aka Vereenigde Oostindische Compagnie) set up a refuelling station and a settlement at the Cape, Muslims from their territories in the East Indies and Batavia were with them from the start as soldiers, slaves and 'Vryswarten'; (freemen). As the settlement established itself as a colony the Cape became a useful place to banish political opponents from the heart of their eastern empire. Some exiles were of royal lineage and there were also scholars amongst them. One of the most well known of these exiles was Sheik Yusuf who was cordially received by Govenor van der Stel as befitted his rank (he and his entourage where eventually housed on an estate away from the main settlement so that he was less likely to have an influence over the local population), others were imprisoned for a time both in Cape Town and on Robben island. It is said that the first Koran in the Cape was first written out from memory by Sheik Yusuf after his arrival. There were several Islamic scholars in his retinue and these men encouraged something of an Islamic revival amoung the isolated community. Their influence over the enslaved “Malay” population who were already nominally Muslim was considerable and through the ministrations of other teachers to the underclasses the influence of Islam became quite marked. As political opponents to the governing powers the teachers became focus points for escaped slaves in the outlying areas.
Under the VOC it was forbidden to practice any other faith other than Christianity in public which meant that there was no provision for mosques or madrasas. The faith was maintained informally until the end of the C18th when plans were made for the first mosque and promises of land to be granted for a specific burial ground in the Bo Kaap were given in negotiations for support against an imminent British invasion. These promises were honoured by the British after their victory.
There is talk of a prophecy of a protective circle of Islam that would surround Cape Town. I cannot find the specifics of this prophecy but the 27 kramats of the “Auliyah” or friends of Allah, as these honoured individuals are known, do form a loose circle of saints. Some of the Auliyah are credited with miraculous powers in legends that speak of their life and works. Within the folk tradition some are believed to be able to intercede on behalf of supplicants (even though this more part of a mystical philosophy (keramat) and is not strictly accepted in mainstream contemporary Islamic teaching) and even today some visitors may offer special prayers at their grave sites in much the same way as Christians might direct prayer at the shrine of a particular saint.
photographer's note-
sheikh yussuf was the brother of the king of Goa (Gowa) with it's capital of Makassar. yussuf fought in battles against the Dutch and was eventually captured. he was transferred to the cape of good hope in 1693. he died in 1699. he had 2 wives, 2 concubines, 12 children and 14 male and female slaves.
*********************************************
Die Kramat van Sjeg Yusuf, Faure
Die Kramat1 van Sjeg Yusuf (Abadin Tadia Tjoessoep)2 op 'n klein heuwel naby die mond van die Eersterivier in Makassar, Faure, is 'n terrein waarheen Kaapse Moslems oor die laaste drie eeue pelgrimstogte onderneem. Yusuf is op 23 April 1699 oorlede en op die heuwel begrawe. Volgens predikant en skrywer, Francois Valentyn (1666-1727), wat sy graf in 1705 besoek het, was dit "een cierlyke Mohammedaansch tombe, wat van zeer hoog opgezette steenen, verheerlykt was".3 Dit is nie heeltemal duidelik of hy van 'n hoog opgeboude graf of 'n struktuur daaroor praat nie.
Dié tombe moes mettertyd veranderings en verbouings het en volgens Biskop Patrick Griffith (1798-1862) wat dit meer as 'n eeu later op 25 Januarie 1839 besoek het, het dit heel anders daar uitgesien...
and proceeded to a Mr Cloete's where we took horses and road (sic) to a Malay Mosque [i.e. the kramat] situated on the summit of a hill, to which we ascended by a rude Stone Stair Case, rather Circular and partly cut out of Limestone rock, by an hundred steps. We left our horses below tied to the door of a Caravansery where the Pilgrims who come every year from Cape Town and all around, lodge while they go thro' their devotions. Both Lodging House and Mosque are at present deserted and we cd. only see the Exterior of both. The Mosque has a small Mineret (sic) in the centre and contains the Tomb of some Prince and Priest of the Sect. The Building is square and low with a portico: the windows are screened within and all that could be seen through some chinks in the walls was some drapery. A curious sight, however, exists outside: graves covered with white Clothes, five or six of which graves are enclosed together with a low wall round them; two or three more are apart; each has a round black stone at the head round which a Malay handkerchief is tied, with another black stone at foot, represents the feet, so that with the white sheet over the body, one wd. imagine at first view that it was a corpse was directly before him, the representation of it is so like reality. These White cloths (of calico) are renewed every year and we found some sixty or more rotten ones under each of the last white Coverings."1
Die terrein is in 1862 deur die imam van die Jamia-moskee in Chiappinistraat, Abdol Wahab, aangekoop,5 maar die gebou het tot vroeg in die 20ste eeu bewaar gebly, hoewel dit by verskeie geleenthede klein veranderings en herstelwerk moes ondergaan het.
Die Oostenrykse wetenskaplike, diplomaat en ontdekkingsreisiger, Karl Ritter von Scherzer (1821-1903) het die Kaap in Oktober 1857 aan boord die Novara, op 'n omseilingstog van die wêreld, aangedoen. Hy het die volgende waardevolle beskrywing, deurdrenk met sy eie voor- en afkeure, nagelaat:
"The following morning we drove to a hill, ahout a mile and a half distant from Zandvliet, known as Macassar Downs, on which is the spot of interment, (Krammat or Brammat), of a Malay prophet.
This individual, so honoured in death, was, if we are to believe the Malays, a direct descendant of Mahomet, named Sheikh Joseph, who, expelled from Batavia by the Dutch Government for political reasons, settled in the colony about a century and a half ago, and died and was buried in the neighbourhood of Zandvliet. An especial deputation came over from Malacca to Cape Colony to fetch away the corpse of the defunct prophet, for conveyance to the land of his birth; but at the disinterment it happened that the little finger of the prophet, in spite of the most persevering research, could nowhere be found. This circumstance appeared to those simple believers sufficient reason for erecting a monument over the spot in which the finger of a Malay prophet lay hid from view. Even to this day the Malays from time to time perform a pilgrimage to the Colony and celebrate their religious ceremonies at the Mausoleum. Four followers of the prophet are buried with him, two of them Mahometan priests, who are regarded with much veneration by the Malays.
An extensive flight of stone steps leads to the tomb, the exterior of which is very insignificant, and, but for a small pointed turret, hardly differs from an ordinary dwelling-house. On entering, a low-roofed vault is visible, a sort of front outhouse, which rather disfigures the facade, and much more resembles a cellar than the portal of a Mausoleum. Above the arch of this vault an Arabic inscription has been engraved with a stylus but this is so painted over in brick colour that it has already become almost illegible. Judging by the few words that have been deciphered, it seems to consist of the first propositions of the Koran.
The inner room, provided on two sides with modern glazed windows at irregular intervals, is about the size of an ordinary room of 12 feet long, 9 wide, and 7 high (3.66m long, 2.74 wide, and 2.13 high). In the middle rises the monument, to which access is had by some more brick steps. Immense quantities of unwashed white linen cloth are heaped upon it, which seem occasionally sprinkled with a brown odoriferous liquid (dupa). As at the head of Sheikh Joseph, so at his feet several figures, resembling those in enamel used to ornament tarts, are drawn upon the linen cloth with the overflowings of the unguent. These have undoubtedly been formed accidentally, and it appears wrong and unfair to attribute to them any more recondite significance. The monument rests upon four wooden pillars, with pyramidal pinnacles or ornaments, and is richly decorated with fine white muslin, which gives to the whole very much the appearance of an old-fashioned English "fourposter," with its costly drapery and curtains. While the curtains are spread out all around, several small green and white bannerets stand at the upper and lower end of the sarcophagus. The whole interior is, as it were, impregnated with the incense which devout Malay pilgrims from time to time burn here, especially after the forty days' fast (Ramadan), or leave behind upon the steps of the tomb in flasks or in paper-boxes. On such occasions, they always bring wax-candles and linen cloth as an offering, with the latter of which they deck the tomb afresh, so that a perfect mountain of white linen rises above the stone floor. During their devotions they unceasingly kiss this white mass of stuff, and as they are continually chewing tobacco, this filthy habit produces disgustingly loathsome stains.
On the same hill which boasts the tomb of Sheikh Joseph, there are also, in ground that is common property, nine other graves of eminent Malays, enclosed with carefully-selected stones, and likewise covered over with large broad strips of bleached linen cloth, protected by stones from any injury by weather or violence. At the head and foot of each individual interred, is a single stone of larger size. Formerly the black inhabitants of the neighbourhood made use of this store of linen cloth to make shirts for themselves, without further thought upon the propriety of the matter. Latterly, however, a shrewd Malay priest spread a report that one of these ebony linen stealers had lost all the fingers off one hand, since which the graves of those departed worthies remain inviolate and unprofaned.
At the foot of the hill are some small half-fallen-in buildings, near a large hall, painted white, red, and yellow, consisting of a small apartment and a kitchen, the whole in a most dirty, neglected, and desolate condition. At this point the Moslems must have accomplished certain prayers, before they can climb the hill and proceed to visit the tomb. Over the door of this singular house of prayer some words are likewise engraved in the Arabic character, which, however, are now entirely illegible.
On quitting the Malay Krammat, we next undertook a tolerably difficult walk to the Downs or sand-dunes, which at this point extend along the entire coast line, on which the wax-berry shrub, as already mentioned, grows wild in vast quantities, and visibly prevents the further encroachments of the moving sand. The Eerst Rivier (First River) may be regarded as the limit of demarcation between the sand-dunes and the soil adapted for vegetation."6
'n Britse joernalis en historikus, Ian Duncan Colvin (1877-1938), beskryf sy besoek aan die Kramat vyftig jaar later in die begin van die 20ste eeu:
"It was in springtime that we made the pilgrimage, in October, the springtime of the south... We passed through cow-scented pasture and the cornlands of Zandvliet, and so towards the sea, guided by the white star of the tomb.
It stands upon a sandstone rock which the Eerste River bends round on its way to the sea, and you can hear the breakers roaring, though unseen behind the sand-dunes. A little wooden bridge crosses the river beside the drift... On the farther side the little hill rises steeply, and under it nestles a row of very ancient and dilapidated cottages. One of them is used as a stable by the pilgrims and another as a mosque, and upon its porch you will see a little notice in English that 'women are not allowed inside the church', a warning signed with all the weight and authority of the late Haji Abdul Kalil... Inside, this little chapel is touchingly primitive and simple, with blue sky showing through the thatched roof, and a martin's nest plastered on the ceiling of the little alcove. Between these cottages and the stream is a field of sweet marjoram, no doubt grown for the service of the shrine, and the way up the hill is made easy by a flight of steps build perhaps centuries ago, and ruinous with age. With their white balustrades, and overgrown as they are with grass and wild-flowers, they are very beautiful, and in pilgrimage-time we may suppose them bright with Malays ascending and descending. We mounted them to the top, where they open on a little courtyard roughly paved and encinctured by a low white wall. On the farther side, opposite the top of the stairs, is the tomb itself, a little white building with an archway leading into a porch. Beyond is a door, of the sort common in Cape farm-houses, divided into two across the middle. Of course, we did not dare to open it and peep inside; but I am told by a Mahomedan friend that the inner tomb is of white stucco with four pillars of a pleasant design. It is upholstered in bright-coloured plush, and copies of the Koran lie open upon it. The inside of the room is papered in the best Malay fashion, and over the window is a veil of tinselled green gauze. From the roof several ostrich eggs hang on strings, and altogether it is the gayest and brightest little shrine. The ostrich eggs hanging on their strings made me think of a much more splendid tomb which Akbar, the first greatest of the Moguls, build for his friend Selim Chisti, a humble ascetic, in the centre of the mosque at Fatehpur Sikri.7 If any of my readers have made a pilgrimage to that wonderful deserted city, they will remember the tomb build of fretted marble, white and delicate as lace, in the centre of the great silent mosque of red sandstone – surely the finest testimonial to disinterested and spiritual friendship that exists in the world. And, if they look inside, they will recollect that around the inner shrine of mother o’pearl hang ostrich eggs just as they hang in Sheik Joseph’s tomb on the Cape Flats. But this digression is only to show that the Malay of Cape Town knows what is proper to the ornamentation of kramats. The shrine is tended with pious care, kept clean and white by the good Malays – a people of whom it may be said truly that they hold cleanliness as a virtue next to godliness."8
Hierdie beskrywing kom ooreen met dié van Scherzer en 'n foto in die Elliot-versameling in die Kaapse argief. Die minaret wat deur Biskop Griffith genoem en deur Scherzer geïllustreer is, en moontlik van hout gemaak was, het intussen verdwyn.
In 1925 het die Indiese filantroop, Hadji Sulaiman Sjah Mohamed Ali, opdrag vir 'n nuwe tombe gegee en is die huidige vierkantige en gekoepelde Moghul- of Delhi-inspireerde struktuur opgerig. Die argitek was F.K. KENDALL wat van 1896 tot 1918 in vennootskap met Herbert BAKER praktiseer het.
Die kramat vorm deel van die sogenaamde beskermende "Heilige Sirkel van Islam" wat strek van die kramatte teen die hange van Seinheuwel bo die klipgroef waar die eerste openbare Moslemgebede aan die Kaap gehou is, deur die kramatte op die rug van die heuwel en die kramat van Sjeg Noorul Mubeen by Oudekraal, en om die berg na die kramatte van Constantia, Faure, Robbeneiland, terug na Seinheuwel.
Sjeg Yusuf van Makassar (1626-1699)
Sjeg Yusuf (Abadin Tadia Tjoesoep) is in 1626 te Gowa by Makassar (Mangkasara), op die suidwestelike punt van die Sulawesi-eiland (voorheen Celebes) langs die Straat van Makassar, gebore. Toe die Portugese dit vroeg in die sestiende eeu bereik het, was dit 'n besige handelshawe waar Arabiese, Indiese, Javaanse, Maleise Siamese en Chinese skepe aangedoen en hulle produkte geruil en verkoop het. Met die koms van die Nederlanders, wat die speseryhandel wou monopoliseer en Britse deelname daaraan wou stuit, is die tradisie van vrye handel aan die begin van die 17de eeu omvergewerp. Nadat hulle die fort van Makassar ingeneem het, is dit herbou en as Fort Rotterdam herdoop. Van hier het hulle die vestings van die Sultan van Gowa geteiken.
Toe hy agtien jaar oud was, het Yusuf op 'n pelgrims- en studietog na Mekka vertrek waar hy verskeie jare deurgebring het. Met sy terugkeer het hy die Nederlanders in Makassar vermy en hom in Bantam in Wes-Java aan die hof van Sultan Ageng (Abulfatah Agung, 1631-1695) as onderwyser en geestelike rigter gevestig. Hy het die sultan se seuns onderrig en met een van sy dogters getrou. Hy was deeglik in die Shari'ah (Moslem kode en godsdienstige wet) onderlê en diep betrokke by die mistieke aspekte van sy geloof met die gevolg dat sy reputasie as 'n vrome persoon en heilige kenner en geleerde vinnig versprei het.
Hoewel die Nederlanders die handel op Java beheer het, het Bantam 'n sterk mate van onafhanklikheid behou. Yusuf was 'n vurige teenstander van die VOC en het en ook 'n rebellie teen die Europeërs gelei toe 'n ouer vredesooreenkoms tussen hulle in 1656 gebreek is. 'n Nuwe ooreenkoms is in 1659 bereik, maar 'n interne tweestryd in die Sultanaat het in die VOC se kraam gepas. Die sultan se seun, later as Sultan Hadji bekend, het met die hulle saamgespan teen sy vader en jonger broer wat voorkeur aan die Britse en Deense handelaars gegee het. Die breuk het in 1680 gekom toe Ageng oorlog teen Batavia (Jakarta) verklaar het. Hadji het 'n opstand teen sy vader gelei wat Ageng tot sy woning beperk het. Hoewel sy volgelinge teruggeveg het, het die Nederlanders Hadji te hulp gesnel en is Ageng na die hooglande verdryf waar hy in Maart 1683 oorgegee het. Hierna is hy na Batavia geneem waar hy oorlede is.
Yusuf het die verset voortgesit en is eers teen die einde van 1683 gevange geneem waarna hy ook na Batavia geneem is. Sy invloed in die Moslemgemeenskap van die VOC se hoofkwartier in die Ooste, waar hy as heilige vereer is, asook die aandrang op sy vrystelling deur die vorste van Gowa (Makassar) – wat toe bondgenote van die VOC was – het daartoe gelei dat Yusuf en sy gevolg eers na Ceylon (Sri Lanka) en daarna na die Kaap verban is. Sjeg Yusuf en sy "aanhang", soos in die notules van die Politieke Raad aangedui is, het op 31 Maart 1694 aan boord die Voetboog in Tafelbaai aangekom. Hier is hulle gul deur goewerneur Simon van der Stel ontvang, maar in die Kasteel gehou totdat daar in Junie besluit is om hulle na die mond van die Eersterivier, wat oor die plaas Zandvliet van ds P. Kalden uitgekyk het, te stuur.9
Hier in die duine, wat later as Makassar en Makassarstrand bekend sou word, het Yusuf en sy gevolg hulle gevestig. Volgens oorlewering was dit die eerste sentrum van Islam en Islamitiese onderrig in Suid-Afrika en het die terrein 'n sakrosante ereplek gebly na Yusuf se afsterwe op 23 April 1699 en sy begrafnis op die heuwel. Hoewel sommige skrywers nie oortuig is dat ook Yusuf se oorskot na die Ooste terug is nie, argumenteer André van Rensburg dat dit wel gebeur het.
"Hoewel 'n aanvanklike versoek van 31 Desember 1701 dat Yusuf se oorskot opgegrawe en na Indonesië gestuur word, geweier is, is in 'n verslag van 26 Februarie 1703 deur die Here XVII gelas dat die sjeg se naasbestaandes en sy oorskot na Indonesië weggebring moes word.
Op 26 Februarie 1704 het die amptelike geskrewe instruksies van die VOC in die Kaap aangekom. Die weduwee van Yusuf, hul jong kinders en ander lede van sy gevolg moes toegelaat word om na Indonesië terug te keer.
Daar is ook bepaal dat die oorskot van Yusuf onopsigtelik opgegrawe moes word sodat die naasbestaandes dit kon saamneem. Voorsorg moes egter getref word dat ander Oosterse bannelinge nie ontsnap deur voor te gee dat hulle naasbestaandes van sjeg Yusuf is nie."10
Die gevolg van Sjeg Yusuf het op 5 Oktober 1704 aan boord van De Spiegel uit Tafelbaai met sy oorskot vertrek en op 10 Desember in Batavia anker gegooi. Hierna is sy hulle na Makassar waar sy oorskot op 6 April 1705 op Lakiung in Ujung Pandang herbegrawe is. Bo-oor Yusuf se nuwe graf is 'n kramat of ko'bang deur die Chinese bouer Dju Kian Kiu opgerig. Ook hierdie Kramat word druk deur pelgrims besoek.
________________________________
Kramat is die algemeen Kaapse term vir die tombe van 'n [Moslem] heilige of Wali van Allah; in Urdu verwys karamat of keramat na die wonderwerking van 'n heilige, soms word dit ook as sinoniem vir heilige gebruik.
Die meer algemeen gebruikte spelling word hier in plaas van die erkende Afrikaanse "Joesoef" gebruik.
Raidt, E.H. 1971. François Valentyn Beshryvinge van de Kaap der Goede Hoop met de zaaken daar toe behoorende. Kaapstad: Van Riebeeck Vereniging, Vol. 1, p. 198.
Brain, J.S. (ed.). 1988. The Cape diary of bishop Patrick Raymond Griffith for the years 1837-1839. Cape Town: Southern African Catholic Bishops' Conference, pp. 189-90.
Aktekantoor, Kaapstad, Akte 6/3/1862, no. 121.
Scherzer, K. 1861. Narrative of the circumnavigation of the globe by the Austrian frigate Novara, (commodore b. Von Wullerstorf-Urbair,): undertaken by order of the imperial government, in the years l857,1858, & 1859. London: Saunders, Otley & Co, pp. 244-248.
Seremoniële hoofstad [Fatehpur = stad van oorwinning] van 1569 tot 1574 deur die Mughale Keiser Akbar (1542-1605) by Sikri, die hermitage van sy spirituele gids, Sjeg Salim Chisti, opgerig. Die tombe wat deur Colvin beskryf word, is deur Shah Jahan (1592-1666) herbou.
Colvin, I.D. 1909. Romance of Empire, South Africa. London: TC & EL Jack, pp. 16168.
Böeseken, A.J. 1961. Resolusies van die Politieke Raad III 1681-1707. Kaapstad: Argiefkomitee, p. 283 (14.06.1694).
Van Rensburg, A. & Van Bart, M. 2004. Waar rus Sjeg Yusuf: van die Kaap tot in Makassar. Kultuurkroniek, Bylae by Die Burger, 10 Julie, pp. 12-13
Van Rensburg, A. & Van Bart, M. 2004. Waar rus Sjeg Yusuf: van die Kaap tot in Makassar. Kultuurkroniek, Bylae by Die Burger, 10 Julie, p.13.
________________________________
Schalk W le Roux, Gordonsbaai, Februarie 2013
See also Van Bart, M. & Van Rensburg A.
________________________________
Wording on Minaret:
IN MEMORY OF
SHEIKH YUSUF
MARTYR & HERO
OF BANTAM
1629 - 1699
THIS MINARET
WAS ERECTED BY
HAJEE SULLAIMAN
SHAHMAHOMED
IN THE REIGN OF
KING GEORGE V
MAY 1925
_____________________
THIS MEMORIAL WAS UNVEILED
19TH DECEMBER 1925 BY
SIR FREDERIC DE WAAL
KCMG:LLD:FIRST ADMINISTRATOR
OF THE CAPE PROVINCE
IN THE YEAR WHEN THIS
DISTRICT WAS VISITED BY
HIS ROYAL HIGNESS
THE PRINCE OF WALES
4TH MAY 1925
_____________________
THE "DARGAN" OF ASHBAT
[COMPANIONS] OF SAINT SHEIKH YUSSUF
[GALERAN TUANSE] OF MACASSAR.
_____
HERE LIE THE REMAINS OF FOUR OF FORTY-NINE
FAITHFUL FOLLOWERS WHO AFTER SERVING
IN THE BANTAM WAR OF 1682-83, ARRIVED WITH
SHEIKH YUSSUF AT THE CAPE FROM CEYLON,
IN THE SHIP "VOETBOOG" IN THE YEAR 1694.
_____
THIS COMMEMORATION TABLET WAS ERECTED
DURING THE GREAT WAR ON 8 JANUARY 1918.
BY HAJEE SULLAIMAN SHAHMAHOMED.
SENIOR TRUSTEE.
Wording on plaque:
PRESIDENT SOEHARTO
OF THE REPUBLIC OF INDONESIA
VISITED THIS SHRINE ON 21 NOVEMBER 1997
TO PAY RESPECT TO THE LATE SHEIKH YUSSUF OF
MACASSAR UPON WHOM THE TITLE OF NATIONAL
HERO WAS CONFERRED BY THE INDONESIAN GOVERNMENT
ON 7 AUGUST 1995
Writings about this Kramat of Sheikh Yusuf
Davids, Achmat. 1980. The Mosques of Bo-Kaap - A social history of Islam at the Cape. Athlone, Cape: The South African Institute of Arabic and Islamic Research. pp 37-40.
_______________________________________________
De Bosdari, C. 1971. Cape Dutch Houses and Farms. Cape Town: AA Balkema. pp 73.
_______________________________________________
De Kock, WJ. 1976. Suid-Afrikaanse biografiese woordeboek : Deel 1. Kaapstad: RGN/Tafelberg. pp 429-430.
_______________________________________________
Du Plessis, Izak David. 1944. The Cape Malays. Cape Town: Maskew Miller. pp 4-7.
_______________________________________________
Jaffer, M. 2001. Guide to the Kramats of the Western Cape. Cape Town: Cape Mazaar (Kramat) Society. pp 17-19.
_______________________________________________
Jaffer, Mansoor. 1996. Guide to the Kramats of the Western Cape. Cape Town: Cape Mazaar Kramat Society. pp 17.
_______________________________________________
Le Roux, SW. 1992. Vormgewende invloede op die ontwikkeling van moskee-argitektuur binne die Heilige Sirkel aan die Kaap tot 1950 . Pretoria: PhD-verhandeling: Universiteit van Pretoria. pp 201-202.
_______________________________________________
Oxley, John. 1992. Places of Worship in South Africa. Halfway House: Southern Book Publishers. pp 63-64.
_______________________________________________
Potgieter, DJ (Editor-in-chief). 1975. Standard Encyclopaedia of South Africa [SESA] Volume 11 Tur-Zwe. Cape Town: Nasou. pp 567.
_______________________________________________
Potgieter, DJ (Editor-in-chief). 1972. Standard Encyclopaedia of South Africa [SESA] Volume 6 Hun-Lit. Cape Town: Nasou. pp 454-455.
_______________________________________________
Rhoda, E. 2010. Hajee Sullaiman Shahmahomed and the shrine of Shayk Yusuf of Macassar at Faure. : Unpublished manuscript.
_______________________________________________
Van Selms, A. Joesoef, Sjeik: in De Kock, WJ. 1976. Suid-Afrikaanse biografiese woordeboek : Deel 1: pp 429-430
________________________________________
Shaykh Yusuf was born at Macassar in 1626. He was also known as Abadin Tadia Tjoessoep. He was of noble birth, a maternal nephew of King Biset of Goa. He studied in Arabia under the tutelage of several pious teachers.
When Shaykh Yusuf arrives at the Cape, on the Voetboeg, he was royally welcomed by Governor Simon van de Stel. His Indonesian background necessitated that he and his 49 followers be settled well away from Cape Town. They were housed on the farm Zandvliet, near the mouth of the Eeste River, in the general area now called Macassar. He received an allowance of 12rix dollars from the Cape authorities for support of himself and his party. At Zandvliet Shaykh Yusuf’s settlement soon became a sanctuary for fugitive slaves. It was here that the first cohesive Muslim community in S.A. was established. The first settlement of Muslims in South Africa was a vibrant one, despite its isolation. It was from here that the message of Islam was disseminated to the slave community living in Cape Town. When Shaykh Yusuf died on 23 May 1699, he was buried on the hill overlooking Macassar at Faure. A shrine was constructed over his grave. Over the years this shrine has been rebuilt and renewed. Today it remains a place of pilgrimage.