5 Absent Father of Kaaps

5.1 Absent Father of Kaaps

By Peter Snyders 21.4.2022 G

We will always be faced with the same problem with regard to Kaaps. It was not only never recognised, it was derided, diminished to a slang, patois, jargon and other derogatory terms in an attempt to kill it. We were also always kept in a semi-slave condition. Even in the 1950’s (300 years after Van Riebeeck’s landing here) it was rare to find a Coloured with a university degree. Our high school principal, felt so unique with his Bachelor of Arts degree, he had a rubber stamp made which said S V Petersen, B.A. and he used it after everything he had to sign.

So, we were never prepared to tackle the workings of Kaaps. Even today, when anybody can graduate with a degree, we have many Coloureds who are highly qualified but not one of them has so far showed that they know how Kaaps works. It is all talk with them. All intellect. No understanding. You can’t know anything about a language by reading many literary papers and theses and then quote all over the place. You need to be an indigenous speaker of the language and know something about how languages work.

So, we will always be faced with a modern Kaaps that contains all the phases. Our first task is to trace how Kaaps originated and we want to do so as scientifically (i.e. with as much proof) as possible. We cannot prove everything that has happened when the Koranner and the Dutch first attempted to communicate in order to barter. Fortunately, we have the Science of Knowledge based on the Indian Epistemological systems that were founded by Masters with a spiritual knowledge far superior to the mundane academic knowledge of this world.

So, when we try to establish why we are speaking in a particular way, we have to first put aside everything that have been added in the later phases. The situation is complex, but with the epistemic (knowledge) tools (pramanas) at our disposal, we have sufficient resources to reconstruct any particular phase of Kaaps. The prime requirement in the pursuit of spiritual knowledge is experience. So, instead of dreaming things up with the mind (something which spiritual scientists consider the most unreliable tool), we take the trouble to learn by direct experience anything we think we need to know in order to understand our own knowledge.

There is so much written about pidgin in linguistic and other books. But we have yet to come across a linguist who has  actually taken the trouble to learn the indigenous language by heart. Dutch is erroneously and far too greatly credited by latter day Afrikaner linguists with the formation of what they call “Afrikaans dialects”. 

Yes, there is some Dutch in Kaaps, but this father of pidgin Kaaps was never present in the life of the new-born pidgin. Just as he abused the women slaves to merely ‘fructify’ (to use Jan van Riebeeck’s word) them for the pleasure and to increase the slave numbers because a child born of a slave was automatically also a slave. 

Like the fathers who disappear after their children are born, so, too, was it with the Dutch. To them Pidgin Kaaps was just a convenient accident. The only sustenance that Pidgin Kaaps had, was the other parent, Kora. When the Dutch – and all the other visitors to the Cape – had finished their bartering, they returned to their barracks without a single thought of the tiny communication breakthrough that was made that day, by the indigene! That core of information exchange was left solely to the other party and his ignorantly typified so-called ‘barbarous language’.

And so the Koranner went home and tried to understand the foreigner’s language. The mother gives love, support, sustenance and care to her new-born child. She can only give the baby what she has within her. And so it was with Pidgin Kaaps. As we have shown in our first letter that Kora also has greetings like “good morning, good afternoon and good evening.” We will prove, one day, that the Khoikhoi and San were actually living in the Kingdom of Heaven before the colonisers came to turn their lives in to a hell which is still plaguing the Khoisan descendants.

So, without pride and selfish power, the Khoikhoi humbly put their own language aside when trying to help the foreigner with the needs that they required. As we have said with overwhelming proof from science, no one and nothing can change the inherent, internalised and eternalised rules of a language. So the few Dutch scraps the Koranner skilfully adapted to accommodate the infiltrator’s language together with the essence of the mother-tongue, Kora, the language which became Kaaps, our language, with an absent father. And when the father was indeed present, he despised his offspring.

So, Kora, the language of the indigenes, provided the pidgin with the womb and formed it until its birth. This responsibility and the care that a reasonably prudent person would exercise, has, and still is, hampered by false and misleading impressions which spiritual practitioners find completely immoral. This depravity includes false ideas about racial superiority, a false imagining of Western civilization; Apartheid, a system completely and utterly thrown out by the divinity; and prejudice, built on completely erroneous, unscientific ideas of whiteness.