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The Day of the Vow (Afrikaans: Geloftedag or Dingaansdag) is the name of a religious public holiday in South Africa until 1. Day of Reconciliation. The besieged Voortrekkers took a public vow (or covenant) together before the battle, led by either Andries Pretorius or Sarel Cilliers, depending on whose version is correct.
In return for God's help in obtaining victory, they promised to build a church and forever honour this day as a holy day of God. They vowed that they and their descendants would keep the day as a holy Sabbath. During the battle a group of about 4. Voortrekkers defeated a force of about ten thousand Zulu. Three Voortrekkers were wounded, and some 3,0. Zulu warriors died in the battle.
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Two of the earlier names given to the day stem from this prayer. Officially known as the Day of the Vow, the commemoration was renamed from the Day of the Covenant in 1. Afrikaners colloquially referred to it as Dingaansdag (Dingane's Day), a reference to the Zulu ruler of the defeated attackers. Wording. The version often considered to be the original vow is in fact W. E. G. 1. 96. 2 translation into Afrikaans of G. B. A. Gerdener's reconstruction of the vow in his 1.
Sarel Cilliers (Bailey 2. The wording of the Vow is: Afrikaans: Hier staan ons voor die Heilige God van Hemel en aarde om . Want die eer van Sy naam sal verheerlik word deur die roem en die eer van oorwinning aan Hom te gee. English: We stand here before the Holy God of heaven and earth, to make a vow to Him that, if He will protect us and give our enemy into our hand, we shall keep this day and date every year as a day of thanksgiving like a sabbath, and that we shall build a house to His honour wherever it should please Him, and that we will also tell our children that they should share in that with us in memory for future generations. For the honour of His name will be glorified by giving Him the fame and honour for the victory. History. In 1. 84. Trekkers built The Church of the Vow at Pietermaritzburg, and passed the obligation to keep the vow on to their descendants.
As the original vow was never recorded in verbatim form, descriptions come from the diary of Jan Bantjes (possibly written on 9 December); a dispatch written by Pretorius to the Volksraad on 2. December 1. 83. 8; and the recollections of Sarel Cilliers in 1. A participant in the battle, Dewald Pretorius, wrote his recollections in 1. Bailey 2. 00. 3: 3. Jan B. Bantjes (1.
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Pretorius' secretary, indicates that the initial promise was to build a House in return for victory. He notes that Pretorius called everyone together, and asked them to pray for God's help.
Bantjes writes that Pretorius told the assembly that he wanted to make a vow, . Bantjes does not say whether everyone did so. Perhaps the fractious nature of the Boers dictated that the raiding party held their own prayers in the tents of various leading men (Mackenzie 1. Pretorius is also quoted as wanting to have a book written to make known what God had done to even . Accordingly, they would remember: the day and date, every year as a commemoration and a day of thanksgiving, as though a Sabbath.. Cilliers writes that those who objected were given the option to leave. Scholars disagree about whether the accompanying English settlers and servants complied (Bailey 2.
This seems to confirm that the promise was binding only on those present at the actual battle. Mackenzie (1. 99. Cilliers may be recalling what he said to men who met in his tent.
Up to the 1. 97. 0s the received version of events was seldom questioned, but since then scholars have questioned almost every aspect. They debate whether a vow was even taken and, if so, what its wording was.
Girl A streaming in english with english subtitles in FULLHD 16:9. Some argue that the vow occurred on the day of the battle, others point to 7 or 9 December. Whether Andries Pretorius or Sarel Cilliers led the assembly has been debated; and even whether there was an assembly. The location at which the vow was taken has also produced diverging opinions, with some rejecting the Ncome River site for (Bailey 2. Commemorations of the Day of the Vow. Some historians maintained that little happened between 1. Mackenzie argues that the day was not commemorated before the 1. Initial observations may have been limited to those associated with the battle at Ncome River and their descendants.
While Sarel Cilliers upheld the day, Andries Pretorius did not (Ehlers 2. In Natal. Voortrekker pastor Rev. Erasmus Smit announced the . Bailey mentions a meeting at the site of the battle in 1. Bailey 2. 00. 3: 2. In 1. 86. 4 the General Synod of the Dutch Reformed Church in Natal decreed that all its congregations should observe the date as a day of thanksgiving.
The decision was spurred by the efforts of two Dutch clergymen working in Pietermaritsburg during the 1. D. P. M. Large meetings were held in the church in Pietermaritzburg in 1. Bailey 2. 00. 3: 3. In 1. 86. 6 the first large scale meeting took place at the traditional battle site, led by Cachet. Zulus who gathered to watch proceedings assisted the participants in gathering stones for a commemorative cairn. In his speech Cachet called for the evangelization of black heathen. He relayed a message received from the Zulu monarch Cetshwayo.
In his reply to Cetshwayo, Cachet hoped for harmony between the Zulu and white Natalians. Trekker survivors recalled events, an institution which in the 1. Zulu (Bailey 2. 00. Huet was of the same opinion as Delward Pretorius. He declared at a church inauguration in Greytown on 1. December 1. 86. 6 that its construction was also part of fulfilling the vow (Bailey 2.
In the Transvaal. However, until 1. Natal. Cricket matches and hunts were organized, some businesses remained open, and newspapers were sold.
The name Dingane's Day appeared for the first time in the media, in an 1. De Volksstem. That newspaper wondered whether the lack of support for the holiday signaled a weakening sense of nationalism (Bailey 2.
After the Transvaal was annexed by the British in 1. Supreme Court sittings) on the date (Bailey 2. The desire by the Transvaal to retrieve its independence prompted the emergence of Afrikaner nationalism and the revival of 1. December in that territory. Transvaal burgers held meetings around the date to discuss responses to the annexation.
In 1. 87. 9 the first such a meeting convened at Wonderfontein on the West Rand. Burgers disregarded Sir G. J. Wolseley, the governor of Transvaal, who prohibited the meeting on 1. December. The following year they held a similar combination of discussions and the celebration of Dingane's Day at Paardekraal (Bailey 2. Paul Kruger, president of the Transvaal Republic, believed that failure to observe the date led to the loss of independence and to the first Anglo- Boer war as a divine punishment.
Before initiating hostilities with the British, a ceremony was held at Paardekraal on 1. December 1. 88. 0 in which 5,0. At the first of these in 1. Kruger and others (Gilliomee 1. At the third such festival in 1.
Kruger emphasized the need for the festival to be religious in nature (Ehlers 2. In the Free State. Malan, leader of the National Party, reiterated at the site that its soil was . Malan compared the battle to the urban labour situation in which whites had to prevail (Ehlers 2. In 1. 95. 2 the ruling National Party passed the Public Holidays Act (Act 5 of 1.
Accordingly, certain activities were prohibited, such as organized sports contests, theatre shows, and so on (Ehlers 2. Pegging a claim on this day was also forbidden under section 4.
Mining Rights (Act 2. Minerals Act (Act 5. In response, the Democratic Turnhalle Alliance resigned its 4. Namibia's 5. 0- seat National Assembly. Accordingly, the victory over Dingaan was reinterpreted as a sign that God confirmed the rule of whites over black Africans, justifying the Boer project of acquiring land and eventually ascending to power in South Africa. In post- apartheid South Africa the holiday is often criticized as a racist holiday, which celebrates the success of Boer expansion over the black natives. By comparison with the large number of Afrikaners who participated in the annual celebrations of the Voortrekker victory, some did take exception.
In 1. 97. 1, for instance, Pro Veritate, the journal of the anti- apartheid organization the Christian Institute of Southern Africa, devoted a special edition to the matter. Historian Anton Ehlers traces how political and economic factors changed the themes emphasized during celebrations of the Day of the Vow. During the 1. 94. Afrikaner unity was emphasized over against black Africans. This theme acquired broader meaning in the 1. The economic and political crises of the 1.
Afrikaners to rethink the apartheid system. Afrikaner and other intellectuals began to critically evaluate the historical basis for the celebration. The need to include English and . Desegregated and reinvented in the service of nation building in the new South Africa : The covenant and the battle of Blood River/Ncome.
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