The Day of the Vow (Afrikaans : Geloftedag) is a religious public holiday in South Africa. It is an important day for Afrikaners, originating from the Battle of Blood River on 16 December 1838, before which about 400 Voortrekkers made a promise to God that if he rescued them out of the hands of the approximately 20,000 Zulu warriors they were facing, they would honour that day as a sabbath day in remembrance of what God did for them.
Initially called Dingane's Day or Dingaan's Day (Afrikaans : Dingaansdag), 16 December was made an annual national holiday in 1910, before being renamed Day of the Vow in 1982.
In 1994, after the end of Apartheid, it was officially replaced by the Day of Reconciliation, an annual holiday also on 16 December. [1] However, many descendants still celebrate it as promised in the vow.
The day of the Vow traces its origin as an annual religious holiday to The Battle of Blood River on 16 December 1838. The besieged Voortrekkers took a public vow (or covenant) together before the battle, led by Sarel Cilliers. In return for God's help in obtaining victory, they promised to build a house and forever honour this day as a sabbath 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 470 Voortrekkers defeated a force of about 20,000 Zulu. Three Voortrekkers were wounded, and some 3,000 Zulu warriors died in the battle.
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 1982. Afrikaners colloquially refer to it as Dingaansdag (Dingane's Day), a reference to the Zulu ruler of the defeated attackers.
No verbatim record of the vow exists. The version often considered to be the original vow is in fact W.E.G. Louw's ca. 1962 translation into Afrikaans of G.B.A. Gerdener's reconstruction of the vow in his 1919 biography of Sarel Cilliers (Bailey 2003:25).
The wording of the Vow is:
The official version of the event is that a public vow was taken - The Covenant Vow on Sunday, 09th.Dec.1838 - It was at this Wasbank laager where Pretorius, Landman and Cilliers formulated "The Vow" and recorded by Jan Gerritze Bantjes (pages 54–55 of his journal - location of Wasbank, S28° 18' 38.82 E30° 8' 38.55). The original Bantjes words from the journal read as follows; "Sunday morning before service began, the Commander in Chief (Pretorius) asked those who would lead the service to come together and requested them to speak with the congregation so that they should be zealous in spirit, and in truth, pray to God for His help and assistance in the coming strike against the enemy, and tell them that Pretorius wanted to make a Vow towards the Almighty (if all agreed to this) that "if the Lord might give us victory, we hereby promise to found a house (church) as a memorial of his Great Name at a place (Pietermaritzburg) where it shall please Him", and that they also implore the help and assistance of God in accomplishing this vow and that they write down this Day of Victory in a book and disclose this event to our last posterities in order that this will forever be celebrated in the honour of God."
This bound future descendants of the Afrikaner to commemorate the day as a religious holiday (sabbath) in the case of victory over the Zulus by promising to build a church in God's honour. By July 1839 nothing had yet been done at Pietermaritzburg regarding their pledge to build a church, and it was Jan Gerritze Bantjes himself who motivated everyone to keep that promise. In 1841 with capital accumulated by Bantjes at the Volksraad, the Church of the Vow at Pietermaritzburg was eventually built - the biggest donor being the widow, Mrs. H.J.van Niekerk in Sept.1839.
As the original vow was never recorded in verbatim form, descriptions come only from the Bantjes Journal written of Jan Gerritze Bantjes with a dispatch written by Andries Pretorius to the Volksraad on 23 December 1838; and the recollections of Sarel Cilliers in 1871. A participant in the battle, Dewald Pretorius also wrote his recollections in 1862, interpreting the vow as including the building of churches and schools (Bailey 2003:31).
Jan G. Bantjes (1817–1887), Clerk of the Volksraad and Pretorius' secretary-general, indicates that the initial promise was to build a House in return for victory. He notes that Pretorius called everyone together in his tent, (the senior officers) and asked them to pray for God's help. Bantjes writes in his journal that Pretorius told the assembly that he wanted to make a vow, "if everyone would agree" (Bailey 2003:24). Bantjes does not say whether everyone did agree. Perhaps the fractious nature of the Boers dictated that the raiding party held their own prayers in the tents of various leading men (Mackenzie 1997:73). Pretorius is also quoted as wanting to have a book written to make known what God had done to even "our last descendants". [2]
Pretorius in his 1838 dispatch mentions a vow (Afrikaans : gelofte) in connection with the building of a church, but not that it would be binding for future generations.
we here have decided among ourselves...to make known the day of our victory...among the whole of our generation, and that we want to devote it to God, and to celebrate [it] with thanksgiving, just as we...promised [beloofd] in public prayer
— Andries Pretorius, [2]
Contrary to Pretorius, and in agreement with Bantjes, Cilliers in 1870 recalled a promise (Afrikaans : belofte), not a vow, to commemorate the day and to tell the story to future generations. Accordingly, they would remember:
the day and date, every year as a commemoration and a day of thanksgiving, as though a Sabbath...and that we will also tell it to our children, that they should share in it with us, for the remembrance of our future generations
— Sarel Cilliers, [2]
Cilliers writes that those who objected were given the option to leave. [2] At least two persons declined to participate in the vow. Scholars disagree about whether the accompanying English settlers and servants complied (Bailey 2003). This seems to confirm that the promise was binding only on those present at the actual battle. Mackenzie (1997) claims that Cilliers may be recalling what he said to men who met in his tent.
Up to the 1970s, 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. 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 2003). But despite some doubts, the Vow or Promise took place on the 9th Dec 1838 close to the Wasbank River as it states in Jan Bantjes's journal[ citation needed ] and certainly not at the site of The Battle of Blood River, 16th Dec 1838.
Disagreements exist about the extent to which the date was commemorated before the 1860s. Some historians maintained that little happened between 1838 and 1910. [3] Historian S.P. Mackenzie argues that the day was not commemorated before the 1880s. 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 2003).
Informal commemorations may have been held in the homes of former Voortrekkers in Pietermaritzburg in Natal. Voortrekker pastor Rev. Erasmus Smit announced the "7th annual" anniversary of the day in 1844 in De Natalier newspaper, for instance. Bailey mentions a meeting at the site of the battle in 1862 (Bailey 2003:29,32).
In 1864, 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 1860s, D.P.M. Huet and F. Lion Cachet . Large meetings were held in the church in Pietermaritzburg in 1864 and 1865 (Bailey 2003:33).
In 1866, 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 evangelisation 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 1867 observation at the site included a Zulu (Bailey 2003:35).
Huet was of the same opinion as Delward Pretorius. He declared at a church inauguration in Greytown on 16 December 1866 that its construction was also part of fulfilling the vow (Bailey 2003:35).
Die Zuid-Afrikaansche Republiek declared 16 December a public holiday in 1865, to be commemorated by public religious services. However, until 1877, the general public there did not utilise the holiday as they did in Natal. Cricket matches and hunts were organised, some businesses remained open, and newspapers were sold. The name Dingane's Day appeared for the first time in the media, in an 1875 edition of De Volksstem. That newspaper wondered whether the lack of support for the holiday signalled a weakening sense of nationalism (Bailey 2003:37,38).
After the Transvaal was annexed by the British in 1877, the new government refrained from state functions (like Supreme Court sittings) on the date (Bailey 2003:41).
The desire by the Transvaal to retrieve its independence prompted the emergence of Afrikaner nationalism and the revival of 16 December in that territory. Transvaal burgers held meetings around the date to discuss responses to the annexation. In 1879 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 16 December. The following year they held a similar combination of discussions and the celebration of Dingane's Day at Paardekraal (Bailey 2003:43).
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 16 December 1880 in which 5,000 burghers [citizens] piled a cairn of stones that symbolised past and future victories (over the Zulu and the British).
After the success of its military campaign against the British, the Transvaal state organised a Dingane's Day festival every five years. At the first of these in 1881, an estimated 12,000 to 15,000 people listened to speeches by Kruger and others (Gilliomee 1989). At the third such festival in 1891, Kruger emphasised the need for the festival to be religious in nature (Ehlers 2003).
The Free State government in 1894 declared 16 December a holiday (Bailey 2003).
The Union state in 1910 officially declared Dingane's Day as a national public holiday.
In 1938, D.F. Malan, leader of the National Party, reiterated at the site that its soil was "sacred." He said that the Blood River battle established "South Africa as a civilized Christian country" and "the responsible authority of the white race". Malan compared the battle to the urban labour situation in which whites had to prevail (Ehlers 2003).
In 1952, the ruling National Party passed the Public Holidays Act (Act 5 of 1952), in which section 2 declared the day to be a religious public holiday. Accordingly, certain activities were prohibited, such as organised sports contests, theatre shows, and so on (Ehlers 2003). Pegging a claim on this day was also forbidden under section 48(4)(a) of the Mining Rights (Act 20 of 1967; repealed by the Minerals Act (Act 50 of 1991). The name was changed to the Day of the Vow in order to be less offensive, and to emphasise the vow rather than the Zulu antagonist (Ehlers 2003).
In 1961, the African National Congress chose 16 December to initiate a series of sabotages, signalling its decision to embark on an armed struggle against the regime through its military wing, Umkhonto we Sizwe.
In 1983, the South African government vetoed the decision by the acting government of Namibia to discontinue observing the holiday. In response, the Democratic Turnhalle Alliance resigned its 41 seats in Namibia's 50-seat National Assembly. [4]
Act 5 of 1952 was repealed in 1994 by Act No. 36 of 1994, [5] which changed the name of the public holiday to the Day of Reconciliation.
Scholars like historian Leonard Thompson have said that the events of the battle were woven into a new myth that justified racial oppression on the basis of racial superiority and divine providence. 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 criticised 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 1971, for instance, Pro Veritate, the journal of the anti-apartheid organisation 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 emphasised during celebrations of the Day of the Vow. During the 1940s and 1950s Afrikaner unity was emphasised over against black Africans. This theme acquired broader meaning in the 1960s and 1970s, when isolated "white" South Africa was positioned against the decolonisation of Africa. The economic and political crises of the 1970s and 1980s forced white 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 "moderate" black groups in reforms prompted a de-emphasis on "the ethnic exclusivity and divine mission of Afrikaners" (Ehlers 2003).
The Day of Reconciliation is a public holiday in South Africa held annually on 16 December. The holiday came into effect in 1995 after the end of apartheid, with the intention of fostering reconciliation and national unity for the country. Recognising the need for racial harmony, the government chose the date for its significance to both Afrikaner and indigenous South African cultures. The celebration of the Day of Reconciliation can take the form of remembering past history, recognising veteran's contributions, marching, and other festivities.
The Great Trek was a northward migration of Dutch-speaking settlers who travelled by wagon trains from the Cape Colony into the interior of modern South Africa from 1836 onwards, seeking to live beyond the Cape's British colonial administration. The Great Trek resulted from the culmination of tensions between rural descendants of the Cape's original European settlers, known collectively as Boers, and the British. It was also reflective of an increasingly common trend among individual Boer communities to pursue an isolationist and semi-nomadic lifestyle away from the developing administrative complexities in Cape Town. Boers who took part in the Great Trek identified themselves as voortrekkers, meaning "pioneers" or "pathfinders" in Dutch and Afrikaans.
The Boer republics were independent, self-governing republics formed by Dutch-speaking inhabitants of the Cape Colony and their descendants. The founders – variously named Trekboers, Boers, and Voortrekkers – settled mainly in the middle, northern, north-eastern and eastern parts of present-day South Africa. Two of the Boer republics achieved international recognition and complete independence: the South African Republic and the Orange Free State. The republics did not provide for the separation of church and state, initially allowing only the Dutch Reformed Church, and later also other Protestant churches in the Calvinist tradition. The republics came to an end after the Second Boer War of 1899–1902, which resulted in British annexation and later incorporation of their lands into the Union of South Africa.
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Andries Wilhelmus Jacobus Pretorius was a leader of the Boers who was instrumental in the creation of the South African Republic, as well as the earlier but short-lived Natalia Republic, in present-day South Africa. The large city of Pretoria, executive capital of South Africa, is named after him.
The Battle of Blood River was fought on the bank of the Ncome River, in what is today KwaZulu-Natal, South Africa between 464 Voortrekkers ("Pioneers"), led by Andries Pretorius, and an estimated 25,000 to 30,000 Zulu. Estimations of casualties amounted to over 3,000 of King Dingane's soldiers dead, including two Zulu princes competing with Prince Mpande for the Zulu throne. Three Voortrekker commando members were lightly wounded, including Pretorius.
The year 1838 was the most difficult period for the Voortrekkers from when they left the Cape Colony, till the end of the Great Trek. They faced many difficulties and much bloodshed before they found freedom and a safe homeland in their Republic of Natalia. This was only achieved after defeating the Zulu Kingdom, at the Battle of Blood River, which took place on Sunday 16 December 1838. This battle would not have taken place if the Zulu King had honoured the agreement that he had made with the Voortrekkers to live together peacefully. The Zulu king knew that they outnumbered the Voortrekkers and decided to overthrow them and that led to the Battle of Blood River.
The Voortrekker Monument is located just south of Pretoria in South Africa. The granite structure is located on a hilltop, and was raised to commemorate the Voortrekkers who left the Cape Colony between 1835 and 1854. It was designed by the architect Gerard Moerdijk.
The Natalia Republic was a short-lived Boer republic founded in 1839 after a Voortrekker victory against the Zulus at the Battle of Blood River. The area was previously named Natália by Portuguese sailors, due to its discovery on Christmas. The republic came to an end in 1843 when British forces annexed it to form the Colony of Natal. After the British annexation of the Natalia Republic, most local Voortrekkers trekked northwest into Transorangia, later known as the Orange Free State, and the South African Republic.
The Weenen massacre was the massacre of Voortrekkers, Khoikhoi and Basuto by the Zulu Kingdom on 17 February 1838. The massacres occurred at Doringkop, Bloukrans River, Moordspruit, Rensburgspruit and other sites around the present day town of Weenen in South Africa's KwaZulu-Natal province.
Pieter Mauritz Retief was a Voortrekker leader. Settling in 1814 in the frontier region of the Cape Colony, he later assumed command of punitive expeditions during the sixth Xhosa War. He became a spokesperson for the frontier farmers who voiced their discontent, and wrote the Voortrekkers' declaration at their departure from the colony.
Charl (Sarel) Arnoldus Cilliers was a Voortrekker leader and a preacher. With Andries Pretorius, he led the Boers to a huge victory over the Zulus at the Battle of Blood River in 1838. In particular, Cilliers led the Voortrekkers in a vow which promised that if God would protect them and deliver the enemy into their hands, they would build a church and commemorate the day of their victory as if it were an annual Sabbath day, which their descendants would also be instructed to honour.
Gustav Schoeman Preller was a journalist, historian, writer and literary critic. He fought for the recognition of Afrikaans. Preller helped the Afrikaner to realize the importance of the history of South Africa. He made great contributions to the writing of South African history, through his research and literature. He also contributed greatly to making South Africans aware of the legacy of the Voortrekkers and also played an early part in planning the Voortrekker Monument.
Blood/Ncome River is situated between Nquthu and Vryheid in KwaZulu-Natal, South Africa. This river has its sources in the hills south-east of Utrecht; leaving the highlands it is joined by two important tributaries that originate in the Schurveberg, after which it flows meandering through a sandy plain. The Blood River is a tributary of the Buffalo River, which is a tributary of the Thukela River which it joins from the north-east.
Richard Philip King (1811–1871) was an English trader and colonist at Port Natal, a British trading station in the region now known as KwaZulu-Natal. He is best known for a historic horseback ride in 1842, where he completed a journey of 960 kilometres (600 mi) in 10 days, to request help for the besieged British garrison at Port Natal. In recognition of his heroic deeds, a statue was unveiled in Durban portraying himself riding his horse 'Sunny’. Additionally, he was bestowed with an estate in Isipingo. Several prominent landmarks in Durban, including the Kings Park Rugby Stadium, Kingsmead Cricket Stadium, the former soccer stadium, and Kingsway High School, were named in his honour.
The Zulu Kingdom, sometimes referred to as the Zulu Empire or the Kingdom of Zululand, was a monarchy in Southern Africa. During the 1810s, Shaka established a standing army that consolidated rival clans and built a large following which ruled a wide expanse of Southern Africa that extended along the coast of the Indian Ocean from the Tugela River in the south to the Pongola River in the north.
Afrikaners are a Southern African ethnic group descended from predominantly Dutch settlers first arriving at the Cape of Good Hope in 1652. Until 1994, they dominated South Africa's politics as well as the country's commercial agricultural sector.
The Piet Retief Delegation massacre was the 1838 killing of 100 Voortrekkers by the Zulu king Dingane in what is now KwaZulu-Natal, South Africa. The Voortrekkers, led by Piet Retief, migrated into Natal in 1837 and negotiated a land treaty in February 1838 with Dingane. Upon realizing the ramifications of the imposed contract, Dingane betrayed the Voortrekkers, killing the delegation including Retief on 6 February 1838. The land treaty was later found in Retief's possession. It gave the Voortrekkers the land between the Tugela River and Port St. Johns. This event eventually led to the Battle of Blood River and the eventual defeat of Dingane.
Jan Gerritze Bantjes was a Voortrekker whose exploration of the Natal and subsequent report were the catalyst for mobilising the Great Trek. He was also the author of the treaty between the Zulu king Dingane kaSenzangakhona and the Voortrekkers under Andries Pretorius.
Martha Mabel Jansen, DMS was a South African educator, writer, journalist, cultural leader, politician and pioneer in the promotion of Afrikaans, as well as the spouse of the penultimate Governor-General of the Union of South Africa, E.G. Jansen.
The Pietermaritzburg Reformed Church was a congregation of the Dutch Reformed Church in South Africa (NGK) in Pietermaritzburg, the capital of KwaZulu-Natal, but after the sale of the congregation’s downtown building, its centre shifted to what is now Howick. It was the first congregation founded by Voortrekkers after they left Cape Colony and the 25th oldest congregation in the NGK. The congregation’s membership, however, declined by around two-thirds, from 752 in 2000 to 256 in 2015.