Islam history alive in the Bo-Kaap
FORMER SLAVES SHAPED CULTURE OF THE CAPE
Exclusivity of Afrikaans under whites obscures huge role slaves played in shaping the language, it’s culture and cuisine.
Atrip to Cape Town is not complete without walking the cobbled streets of Bo-Kaap. One of Cape Town’s most historic and culturally significant neighbourhoods, it charms the crowds, but it seems as though right after the selfies have been snapped against the backdrop of the colourful houses, visitors climb back into their tour bus and head for their next destination.
In the context of cultural value, the Bo-Kaap is more important than ever since the tentacles of gentrification started knocking on its door. This past weekend, Kulula Holidays gave me the opportunity to again sink my teeth into the identity politics in the neighbourhood.
Houses that sold for R500 000 a few years ago now raise millions from investors and property developers. While the neighbourhood is rebuilt, the toll on a tight-knit community is unclear. This isn’t a new dilemma, but it’s worrying to see tourists not fully emerging themselves in the significance of the area, which is important for Bo-Kaap to retain its spirit and people.
The Bo-Kaap’s allure has seen hotel chains secure property in the area, which brings in some income but also Tripadvisor complaints. Tourists love Bo-Kaap for populating their Instagram feed, but have a problem when the Muezzen (mosque officials) start reciting adhan (the call to worship) early in the morning. The area is home to South Africa’s oldest mosque, Auwal Masjid, which can be traced back to 1793.
It’s linked to religious scholar Imam Abdallah ibn Qadi Abdus Salam, also known as Tuan Guru, who was released from Robben Island after being in jail for 12 years. He was exiled to Cape Town in the 18th century as a result of the Dutch East Indian Company’s frustration at Sultan Jalaluddin of Tidore’s apparent alliance with opposition English forces.
Tuan Guru was said to be a prince from Tidore in the Trimate islands. While imprisoned, he wrote a book on Islamic jurispudence. His handwritten works on Islamic jurispudence became the main reference of the Cape Muslims in the 19th century.
When he was released from jail Tuan Guru made Dorp Street in Bo-Kaap his home. When he established the first madrasah there in 1793, he rented the property from the Coridon of Ceylon – a freed slave. From then on Auwal Masjid became a central part of South African religious history, becoming the first site where Muslims were permitted to pray in the country. Nine other mosques have been built in the area, including the architecturally impressive Boorhaanol Mosque, Quawatul Islam Mosque and Nurul Mohamadia Mosque.
Islamic history easily gets lost among the brightly coloured rows of houses and new haunts, like the Detox Juice Bar or Bo-Op, a DeStijl-themed design cooperative that sells South Africa-inspired items. Right across the road from Bo-Op, at the Bo-Kaap museum which turns 40 this year, we meet Shireen Narkedien, a local tour guide who uses the museum as a starting point to explain the Bo-Kaap to outsiders. She starts her introduction to the area by explaining who really built Cape Town.
History books will tell you the Dutch East India Company was the main catalyst behind the culture of the Mother City, but Malaysian, Ceylonese and Indonesian slaves played a bigger role.
The exclusivity of Afrikaans under white South Africans obscured the huge role slaves played in shaping the language, its culture and cuisine. You could argue that the Islam Shafti denomination practised in the BoKaap is much more Afrikaans than the three sister churches. The slaves spoke the language in kitchens long before the Van der Merwes and Bothas adapted it.
After the museum, which has a number of permanent exhibitions on the contemporary and slave history of the Bo-Kaap, the area during apartheid and its religious significance, Narkedien is eager to share more of her neighbourhood. We hear “As-Salaam-Alaikum” often and she introduces us to everyone who greets her. Outsiders are welcome, but it’s a double-edged sword as these same outsiders are buying up the Bo-Kaap.
As we walk to Biesmiellah’s for chilli bites and koeksisters, a symphony of mosques in the Bo-Kaap and Cape Malay Quarter calls the community together for Dhuhr prayers. The Bo-Kaap is unmissable for so much more than just colourful houses.