Abstract :The vigorous revival of Christian missionary activity after 1792 with the return of the Moravians and the arrival of the London Missionary Society had little effect on Cape Town Muslims. By 1793 the Dorp Street school (madrasah) was established. By then, many of the males slaves and the free black population in Cape Town were securely Muslim. The success of the Cape Town Muslim clerisy owed much to the schools the imams established in all the colonial ports and some inland towns during the nineteenth century. In academic discussions of the “first” or “oldest” school in the country only European schools are mentioned. There is no reason for this omission. The author reviews the rise of the Cape madrasahs.

extract :
Conclusion
From the vantage point of a nineteenth century Cape Muslim, facing the fierce colonial double-barrelled intolerance of race and religion, the establishment of a network of Islamic schools and finally, a college must have been a culturally satisfying outcome, a quite unthinkable prospect under the Dutch East India Company…………

[PDF]

Madresahs and Moravians. Madrasahs and Moravians: Muslim educational institutions in the Cape Colony, 1792 to 1910. Robert Shell. Department of Statistics …
http://www.uwc.ac.za/usrfiles/importcms/gen11Srv7Nme54_2396_1210050459/Madrashs.pdf

Alternatively check out the Robert Shell article at
Robert C.-H. Shell. “Madrasahs and Moravians: Muslim educational
institutions in the Cape of Good Hope in the 19th Century.” New
Contree, no 51 (May 2006): 101-114.

Arabic-Afrikaans:
A Vehicle for Identity Formation rather than Integration
Muhammed Haron
(University of Botswana)

1st extracts :
0. Introduction
South Africa’s Muslims, though numerically small in number in relation to the total
population, have made a lasting contribution in different sectors of society. Their
footprints have been noted not only in the building arena as carpenters and bricklayers,
the clothing industry as tailors and dressmakers, and the cuisine sector as great cooks and
bakers, but also in the construction of a creolized Dutch, namely the Afrikaans language;

2nd extract :
3. Towards a Conclusion
In this short essay an attempt was made to give an overview of process of the production
of the Arabic-Afrikaans literature. The article demonstrated that subsequent to the
presence of certain key religious personalities as well as the production and circulation of
their writings, they inspired and motivated a chain of Imams and Shaykhs to make some
significant and noteworthy contributions. It went on to highlight selected Arabic-
Afrikaans manuscripts that formed the core of this genre of literature and via this
demonstrated that the Cape Muslims used this genre of literature as a vehicle for identity
formation. And the article argued that their efforts to construct their identity within an
16
unfriendly colonial environment also meant that the Cape Muslims exploited the situation
so as not to be integrated into the colonial cultural system; the production of these
manuscripts was in effect also a unifying agent and also complemented the other
communal Muslim institutions.

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Arabic-Afrikaans: A Vehicle for Identity Formation rather than …
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Arabic-Afrikaans: A Vehicle for Identity Formation rather than Integration. Muhammed Haron. (University of Botswana). 0. Introduction …
kgotla.ub.bw:8080/dspace/…/Haron_AfroArabConference2006.pdf – Similar -
by M UBSpace – Related articles – All 2 versions

Tuan Guru–the first official imam at the Cape–used Malayu as the medium of instruction in the Dorp Street madrasah (Muslim religious school) which he established at the end of the 18th century. This changed in the middle of the 19th century when Cape Dutch was adopted as the language of instruction. While the children were familiar with this language they could not read the Latin script since they were barred from attending the public schools. Cape Muslims could, however, read the Arabic script which they had to learn for liturgical purposes–though they could not speak Arabic. To overcome this conundrum, numerous scholars and …
Bibliography for: “Arabic-Afrikaans literature at the Cape”

Suleman Essop Dangor “Arabic-Afrikaans literature at the Cape”. Tydskrif vir Letterkunde. FindArticles.com. 05 Oct, 2009. http://findarticles.com/p/articles/mi_6760/is_1_45/ai_n28537476/

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THE MAKING, PRESERVATION AND STUDY OF SOUTH AFRICAN AJAMI MSS AND TEXTS
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MUHAMMED HARON community. And they will also highlight and provide additional information with regard to the development of the. Afrikaans language. …
http://www.smi.uib.no/sa/12/12Ajami.pdf – Similar -
by M HARON – 2001 – Cited by 2 – Related articles – All 5 versions

Interestingly, it’s only among the lower classes that some forms of Afrikaans were originally spoken, both by the Malay slaves and by the lower-class Dutch farmers on the border with Xhosa-controlled regions; the lower-class Dutch having been brought to South Africa as a way to pay off their debts to the Dutch East India Company. These various dialects heavily influenced each other, although some of them remain distinct to this day (Cape Afrikaans is often said to be closer to Dutch). It was these lower class Afrikaans speakers (of various / mixed races) who first referred to themselves as Afrikaners; so it’s estimated today that the average Afrikaner is 15% Xhosa, with some other ancestries mixed in (incl. Malay). The idea of Afrikaners being direct descendents from “pure” European stock was a mistaken idea which only took root later, partly encouraged by NP nationalist propaganda to set us apart from so-called “natives”.