Affirmative repetition

It could be argued that gossip (or "skinder") has some positive aspects with regards to social interaction. After all, some relationships are based chiefly on the frequency of gossip-exchange encounters and the perceived quality and authenticity of the stories involved. I believe that there is a heirarchy of gossip-mongers (or "skinder-bekke") which has developed over years as the art has been perfected by individuals, and as the art as a whole has evolved.

The markers of good skinder are
a) level of familiarity with the person involved

b) perceived authenticity, ie can it be corroborated by more than one skinderbek

c) the degree of perceived immorality of the act which the story purportedly describes. Note that inter-region as well as inter-individual variation with regards to the idea of morality means that really good skinder needs to be skillfully and meticulously targeted. Telling a 22 year old university student in Rondebosch that her best friend is a lesbian might be a good story, but telling her aunt in Cravenby that she goes out with her non- Indian, non-muslim friend during Ramadan and doesn't wear a scarf borders on creative genius.

d) audience participation is important as it validates the story at the time of presentation, but also increases the chance of it being is passed on, (see b above)

Affirmative repetition, a common linguistic practice on the Cape Flats, can therefore be seen as an extremely powerful tool. This is probably easier demonstrated by means of a dialogue.


Skinderbek A: Sy gaan mos uit in die Pwasa (she goes out in Ramadan)

Skinderbek B: Pwasa, ja (Ramadan, yes)

Skinderbek A: Maar weet Bhabi, sonder 'n doek ( but you know sister-in-law, without a scarf)

Skinderbek B: 'n doek, err ( a scarf. yes)

Skinderbek A: is 'n skander, ne (scandalous, isn't it)

Skinderbek B: 'n skander, is waar weet Bhabi (scandalous, it's true sister-in law)