KROTOA – Drawing the Longbow in the Fort 1642 – 1674

Krotoa

On Friday 19 August 2016 a strange and erroneously founded ceremony took place to ‘rebury’ the remains and spirit of Krotoa at the Castle de Goede Hoop in Cape Town. While it is to be welcomed that people which to honour Krotoa there was something amiss about this ceremony. Krotoa had no direct connection to this Castle, the building of which was only completed 5 years after her death. It is most unlikely that in 1674 that she would have been buried at a very messy building site. At that time the Fort de Goede Hoop was still in operation as the centre of authority. The Fort was situated at the other end of today’s Grand Parade near the Golden Acre Centre and was alongside the Camissa River. When the Fort was demolished and power shifted to the Castle, the remains in the small Christian graveyard would have been moved to the consecrated ground between the Grote Kerk and the old Slave Lodge both also alongside the Camissa.

Krotoa of the Goringhaicona was born around 1642 at the Khoena trading settlement on the banks of the Camissa River which flowed from the great Hoerikwaggo Mountain to the sea. The VOC Commander Jan van Riebeeck named her Eva and after her marriage to a Danish-surgeon she was known as Eva van Meerhof. During the period that she served as an interpreter, Commander van Riebeeck often accused her of “Drawing the Longbow”. Read on to see why.

Krotoa who was well connected to the elders of different Khoena clans, lived a most extraordinary but short life, spanning only three decades. She died in 1674. (The Khoena is the plural for Khoe, also referred to as Khoi peoples who consisted of many clans with a range of wonderful names. The word similarly to the word ‘Bantu’ and the more accurate word for San – /Xam, simply means ‘people’ and in its singular form – ‘person’)

The Goringhaicona (children of the Goringhaiqua), were a relatively settled offshoot clan of maroons who had drifted away from the other Khoena groups – the Gorachoqua, Goringhaiqua, Chainoqua, Chariguriqua and the Cochoqua clans of the Western Cape of South Africa. They are described by historian Richard Elphick, as runaways, outcasts, refugees, orphans and other persons ‘whose parents and husbands were dead’. While this may well have applied to some, I believe that a different social history research lens shows that as a result of over 200 years of shipping around Table Bay and particularly the huge number of ships that visited Table Bay for stop-overs between 1600 and 1652, numbering 1071, great impacts occurred as a result of new economic activities arising from change. Numerous sources give us a good idea of the frequency of shipping visits and length of stayovers and the various levels of interaction with indigenes, the economic relationships and the fact that a number of indigenes travelled abroad and back with the different European powers that visited. Much of this debunks the 1652 story of the state of indigenes at the arrival of Jan van Riebeeck. It was not just the land that was stolen from the indigenes but also their social and economic progress as a settled trading port community. Everything also points to the likelihood that over the 20 to 50 years prior to Jan van Riebeeck’s occupation, children would have been born from relationships of various types between travellers and women in the trading-port village community. People among the Goringhaicona are described by some accounts as including persons with a near European appearance. We know nothing about Krotoa’s father and she was very much her Uncle Autshumao’s charge. Krotoa herself may have been born of or descended from a relationship between a transient traveller and an indigene woman.

The Camissa people were the root people for what can be called the ‘Camissa footprint’ which spread across South Africa over time. With European settlement and the arrival of slaves from other parts of Africa, Madagascar, India, Southeast Asia and China, and they also impacted on the people of Camissa. Resistance wars in and around Camissa resulted in a diaspora of scatterlings. The slaves who worked and lived alongside the Goringhaicona, sometimes even receiving refuge from them were embraced by the indigenes and children were born of these relationships. In the diaspora resulting from forced removals and enserfment of Khoena on European farms, further relationships developed across slave and indigene communities. In the genocide drives against the San by European and Khoena commandos, adult San or /Xam were slaughtered en masse and their children taken as apprentices on farms. When these grew up they had relationships too with slaves on those farms and children were born. Non-conformist European rebels ran away from the authorities in the colony and teamed up with fleeing indigene maroons and inter-married into those communities. The Camissa footprint grew and grew.

By the mid 19th century when the Camissa roots were much layered and the Goringhaicona forgotten, the colonial authorities in an act of de-indigenisation labelled the Camissa descendants as ‘Coloured’ people.

With her Goringhaicona people already quickly disrupted and her once powerful uncle often on the run, during her years with Jan van Riebeeck as an interpreter, emissary and negotiator, Krotoa adopted the Cochoqua as her people and by all accounts they adopted her. Krotoa’s sister was the wife of the elder-leader Oudasoa of the Cochoqua. Krotoa also had a second ‘mother’ among the Cochoqua. She further had kinship ties with the Goringhaiqua and the Chainoqua. Simultaneously Kratoa maintained her ties with her uncle Autshumao and his remaining followers.

One of the greatest misrepresentations in South African colonial history narratives is that of the status of relations with the indigenes of Table Bay particularly in the 50 years prior to, and at the time of the landing of Commander Jan van Riebeeck in 1652. The inaccurate depiction of Autshumao of the Goringhaicona as an ignorant vagabond leader of a bunch of good-for-nothing beachcombers (Strandloopers) runs counter to much reliable historical information that has always been available but most often ignored or even suppressed. It is only in understanding Krotoa in the context of the four decades prior to 1652 that one can better understand who she was, how she met various challenges in her youthful years and what were the social circumstances of her time. Only then can her legacy fully be appreciated. It is unfortunate that many have bought into what I call a ‘primitivistic’ paradigm when looking at who Krotoa was, where there is an over-emphasised shock-factor suggesting that an absolutely traditional community were knocked backwards by a sudden influx of European invaders. There certainly was a paradigm shift in terms of van Riebeeck imposing what I call his ‘redoubt mentality’ with war, dispossession and forced removals, but the paradigm shift from traditional nomadic herding life, at least for the Goringhaicona had happened decades before van Riebeeck’s arrival.

According to European history, the Europeans had been passing through Table Bay since 1488 and, according to the Chinese accounts the Chinese passed through Table Bay in 1421.   From the time of that Chinese voyage around the Cape by Admiral Zheng He, until 1652 when the first Dutch settlement occurred, there had been two centuries of interaction by the indigene Khoena people with a wide range of foreign visitors.

An introduction on the trading links, the communication and the cooperative relations of the Gorachoqua, Goringhaiqua and then the Goringhaicona with the passing Europeans was first provided to a mass readership in some detail by historian Richard Elphick in his book ‘The KhoiKhoi and the Founding of White South Africa (1975). Much of the source material is to be found in the journals of Commander Jan van Riebeeck and he in turn was able to record this largely from the stories of Krotoa and other interpreters. But Elphick only really scrapes the surface. When one goes into maritime history many more questions arise and the impacts are not dealt with nor explored by South African historians. The impact of thousands of troops being shipped to the east for the Dutch wars and their stopping at the Cape gets no comment. Even although cognisance is taken of a range of big clues as to what was going on at Table Bay, historians just do not connect the dots in any significant manner. It is from this neglect that even many of the Khoisan mythologies arise.

The initial informal though brisk trading relationships that took root between passing ships and the Khoena people in the latter 1500s began to take a more formal form under  Xhore of the Gorachoqua after he was kidnapped to England in 1613 and returned a year later. Elder-leader Xhore had later led the resistance to the English attempt to settle Newgate convicts at Camissa in 1615 under Captain Crosse, but nonetheless maintained relations as a trader with the Europeans until his death.

After Xhore’s death (at the hands of the Dutch) Elphick notes that trade relations with the Khoena took a nose-dive.   But a short while later this gap was filled after Autshumao, the uncle of Krotoa, was taken on a visit to Batavia (Jakarta) in 1631.

A new and intricate relationship was developed with Autshumao’s clan, the Goringhaicona, involving a range of services including a postal service to passing ships. This first involved establishing a service station for ships on Robben Island served by more than 60 Khoena under Autshumao and later by 1638 this service-community relocated back to the mainland where they continued to provide services. Under the entrepreneurial Autshumao an interlocutor bartering service relationship developed which slowly resulted in rebuilding the supply lines for the European travellers for the acquisition of meat, fresh water, salt, hides and timber in exchange for a commission on transactions.

The Khoena name of the fresh water river running down from the sacred mountain known as Hoerikwaggo (TableMountain) was ‘Camissa’ or the ‘Sweet Waters’ (soetwater).  The Dutch referred to the Goringhaicona as the ‘Watermen’ because of their association with the Camissa River and the seashore. It was from Camissa that foreign ships were supplied with the vital commodity – fresh water, by the Goringhaicona. All the hallmarks were in place to regard this as the first proto-refreshment station at the Cape and thus the true foundation of Cape Town.

The settlement of his people around Camissa was a strategic move on the part of Chief Autshumao. When there were no ships in the Bay his people lived off fish and other seafood. By camping at the Camissa, Autshumao controlled a constant fresh-water supply, giving him a strategic advantage right on the beach. By all accounts the Goringhaicona were typical ‘survivors’ and highly entrepreneurial.  Although a much smaller group, (minuscule in comparison) than the other Khoena groups they initially dominated relations between the Khoena livestock herders and the Dutch by setting themselves up as the negotiators at a fair commission. It was because of this, as can be seen in the Dutch Commander’s journaL that Jan van Riebeeck was so antagonistic to Autshumao. Commander van Riebeeck believed that he was being over-charged for the services. From Autshumao’s point of view the Dutch Commander had just come along and taken over his trading settlement and business. This essentially was at the heart of the conflict.

Autshumao and another of the Camissa people, Isaac (of whom little is known), had through their travels to Batavia (Jakarta) returned with much linguistic and other knowledge about the Europeans and this was used to their own advantage. Twenty years later, after much interaction with the Portuguese, Dutch, French and British, the Camissa community – the Goringhaicona as a group, would have been well acquainted with European languages enough to get by with general communication and protocols.

Authsumao, with his 10 year old niece Krotoa at his side, stands out as playing a major role in all of the initial interactions with the Dutch Commander of the Cape – Jan van Riebeeck, due to his reliance on their linguistic skills and Autshumao’s control of the community interactions with the Europeans. Even when van Riebeeck moved from the tent camp into the north wing of the partially built Fort five months after his arrival, he noted that Autshumao remained camped on the opposite bank of the Camissa River running below the north wing. The Fort alongside the Camissa was more or less partially at the top end of today’s Grand Parade and the back end of the Golden Acre Centre.

Although van Riebeeck is recognised as the colonial ‘founding father’ of Cape Town (and South Africa), he only actually resided in South Africa for 10 years and none of his immediate family remained in South Africa. Notably Krotoa’s descendants however are today to be found among thousands of South Africans of all national groups. The one thing that Jan van Riebeeck ought to be remembered for is actually in very few narratives. It is what he bequeathed to South Africa – the trajectory over 3 centuries of the concept of the ‘redoubt’ which I have written about elsewhere in detail. He is the father of ‘forced removals’ and ‘Group Areas’..

Commander van Riebeeck first provides a note on Krotoa in his journal in 1654 by referring to  – ‘a girl living with us’. He mentions too that she was taken away by her uncle Autshumao and his group of followers after he had made off with a large number of the Dutch East India Company (VOC) cattle herd. The Commander writes that he pursued Autshumao to wrest her back. So important was she to his plans.

From this first mention in the record, the Commander went on to mention her name over 200 times in 65 entries in the journal. Krotoa was a dominant factor in Jan van Riebeeck’s entire time at the Cape of Good Hope. Further light is shed on her status in the household when the Commander notes that she was taken into the service of his wife from the beginning (1652).  Van Riebeeck also notes that Krotoa perfected the Dutch language and came to a full understanding of religion and Dutch culture under the tutorship of his wife. Some have interpreted this as meaning that Krotoa was part of Jan van Riebeecks Christian family but throughout this time she was never baptised nor received into the Church. From the age of 15 years, Krotoa’s service to the VOC transformed to become that of interpreter, emissary and negotiator.

The Commander studied Krotoa like a hawk as she was manipulated to provide the VOC with intelligence and as much strategic advantage as possible. He also cultivated back up interpreters as distrust towards her later set in. He used the other interpreters to try and catch her out. Interpreting became a terrain of struggle and Krotoa turned diplomacy into an art. From the pages of the van Riebeeck journal one gets the impression that she played a chess game with van Riebeeck and his journal shows that he suspected her of this and he does not camouflage his feelings.

Commander van Riebeeck started with some muted paternalistic statements about Krotoa in the beginning of his journal and proceeded to describe the advantages and pitfalls of her contribution. As time marches on, distrust is espoused and he sounds warnings about Krotoa. He uses a particular phrase which I believe does more justice to evaluating her role in history than many of the things that is said by others – Krotoa is accused  by Jan van Riebeeck of ‘drawing the long bow’. This expression carries much meaning. It means that she stood accused of exaggerating, embellishing, lying or deliberately misleading Jan van Riebeeck. He also explicitly suggests that she is playing him at his own game. He says “she knows well by now how to introduce a little flattery and say the sort of thing she imagines you want to hear”.

By the third part of his journal, Eva, as she is referred to, pre-occupies van Riebeeck and dominates the journal as much as the struggle between the Khoena and the Dutch intensified. Different patterns of struggle with the colonists emerged and these were not in sync with each other. Indeed they were competitive and conflictual. Krotoa clearly came down on the side of the Cochoqua, her sister’s people and perhaps her adopted people. In his journal van Riebeeck identified a strong sense of loyalty in her for her own kin and distrusted her for having this trait.

Krotoa’s role as interpreter, emissary and negotiator continued over seven years. It is remarkable that this crucial role was carried out by a teenager and a woman who not only rose to the challenge, but was also able to subtly turn the tables on her master so as to advantage her own people. She comes across as having grown into her own person rather than anyone else’s go between – whether among the Dutch or the Khoena.

Who was this extraordinary young woman who lived for only just over three decades? Why was the 10 year old Krotoa chosen by Jan van Riebeeck out of all the other children of the Camissa settlement which hosted the early Dutch fort?

The Europeans literally established their tent camp right in the midst of the existing Camissa settlement for convenience, protection and to begin to assert control. The Cape was still a place teaming with wildlife. It was an inhospitable place in winter and winter was fast approaching. For the first five months in the heart of a terrible Cape winter, the Europeans and the Goringhaicona lived cheek by jowl on the banks of the Camissa River while the Fort was being built. Krotoa was a curious ten year old who along with her peers would have been running around inquisitively among the Europeans and the Ambonyese soldiers as they busied themselves fortifying their beachhead at Camissa. When she was not running around with the other children she would be at her uncle Autshumao’s side. Krotoa was the closest to Autshumao and Jan van Riebeeck needed to be as close to his rival as possible. Jan van Riebeeck took advantage of this vulnerability by exploiting the vulnerability of the child.

At this stage maintaining a good relationship with the Khoena at Camissa was the key to the survival of this Dutch settlement project. The local people of the Camissa settlement right down to the children, already had enough understanding of various European languages and customs through years of interaction by passing ships with which they traded. Krotoa clearly stood out as her ‘uncle’s child’ who probably was more conversant with rudimentary Dutch, English, French and Portuguese than the others. She was a prime candidate for further instruction.

By the written accounts of her appearance, she further stood out as having both Khoena and some physical features that allowed for her to fit into the European company more easily.  Krotoa had no father and one picks up that she had a strained relationship with her mother. Her appearance suggested that somewhere down the line it was likely that there was some European forebear or even paternity. Her family connections with the inland Cochoqua and the fact that she was related to the ‘elder-leader’s wife was a strategic issue for Jan van Riebeeck. Control of such a young person who could walk into the kraals of leaders, gave van Riebeeck a strategic advantage. She could carry information back and forth and positively influence key role-players if she could be trained and moulded.

Historian Richard Elphick makes the point that we should be careful not to overlay the traditional European concept of kinship or nuclear family on the Khoena people. Words such as ‘uncle’ or ‘mother’or ‘sister’ and ‘niece,’ ill-fit the Khoena kinship connections. Likewise there were no rigid kinship walls standing between Goringhaicona, Goringhaiqua, Cochoqua and the Gorachoqua, even although with the latest arrival of the Europeans, tensions and conflicts evolved between these groups and also with others such as the Chainouqua. Elphick shows us that Krotoa had a complex set of family relationships across these clans, and that these included persons of influence and power.   Historian Mansell Upham also sounds a loud alarm bell that when exploring perspectives on the life of Krotoa we should be careful about coating her with our own subjective overlays and angst to the point that we imprison her memory and abuse her to gain political ground seized for temporal gains.

Some writers have chosen to project Krotoa’s place in the van Riebeeck household as though she were a foster child taken into the bosom of the Commander’s family. There is very little facts to support such assumptions. The living arrangements too would not have allowed for Krotoa to be part of the nuclear family of the Commander. When the early rudimentary Fort was complete, the van Riebeecks only had three tiny rooms for a household of 12 persons – his immediate family, slaves and Khoena servants. Krotoa was not the only Khoe person working in the fort. This was hardly the intimate family environment where a fostered Khoe child was taken into the bosom of the Commander’s wife.  Kratoa’s world was also shared by two ‘Abyssinian’ slave girls of her own age from Madagascar – Lijsbeth Arabus and Cornelia Arabus, given to Maria de la Quellerie, the Commanders wife by a visiting French Admiral.

Karel Schoeman in his chapter on Krotoa in ‘Seven Khoi Lives’ gives us a much more comprehensive picture of Krotoa’s upbringing between the ages of 12 and 17. It shows a teenager who was as much, if not more so, a part of her traditional Khoena society as she was a fringe member of the Commander’s household. For strategic reasons it was in the interest of Commander van Riebeeck to also nurture the relationship between Krotoa and the Cochoqua and thus the contact was facilitated. Schoeman refers to this as ‘promising contact’ in van Riebeeck’s eyes.

Krotoa’s pre-teen and teenage years must have been very difficult. The child entering puberty was prone to abuse by any of the 140 roughneck men in the 146 strong (female depleted) European and Ambonyese community where protection was hardly able to be guaranteed. Van Riebeeck himself was not always in full control. For instance, two years after entering service at the Fort, Krotoa had absconded with her uncle and she had to be brought back to the Fort after Van Riebeeck had pursued them.

Between the age of 12 and 15 Krotoa was further instructed in language, religion and culture of the Dutch, not for philanthropic reasons, nor for purposes of conversion, but to act as an interpreter and diplomat. Why? She had been found to have both an aptitude and a flare for the work when the Commander tried her out in this role on a few occasions. At 15 already the Commander indicated in his journal that she was doing interpretation work. She clearly emerges from the pages of the Commander’s journal as quite a character.

A clear indication that she was not fostered nor truly accepted into Dutch society in the traditional sense was that she remained un-baptised, a sign of non-integration into the European community, until the age of 22 and then the baptism was by her own request. Again this too shows how much of an independent character that she was. Baptism was the true measure of acceptance into the European community.  Her dress amongst the Europeans is also noted as not that of the European women and children, but that of the Asian slaves.  This was symbolic of her servitude status at the Fort. However as an interpreter with a strategic role she was sure to have been able to navigate her way within the fort society with some success and status. No mean feat for a youngster.

From 15 years to 22 years old Krotoa was set to work as the official interpreter, emissary and negotiator. She was initially prized by Jan Van Riebeeck and commended for her service.

Increasingly as Krotoa entered her post-teens, the tone in the Commander’s journal changed to view her more disparagingly and with suspicion.   She was suspected of aiding her people with strategic information and advice, particularly during the first Khoena-Dutch war of 1659 – 1660. Krotoa was both a clever and wise young person. She too must have recognised that she was in a powerful position to carry useful information, warnings and good counsel to her people. Many historical and even activist commentators project Krotoa either as a humble servant, or as a collaborator or as a helpless victim. I reject all three of these dominant projections.

Commander van Riebeeck notes that the child, the teen and the young adult over a 12 year period regularly stripped off her Asian dress- kabaka, sarong and kaparangs, and donned her traditional Khoena clothes (skins) and adornments to engage in rituals and communion with her people. By all accounts she took great pleasure and pride in doing so.

Krotoa clearly also experienced a tug-o-war of emotions and mental conflict, as well as conflicts of loyalty. She was under great pressure. Krotoa was torn between being Eva and Krotoa; between being part of the European world yet not part of it and part of the Khoena, yet not part of it. She was after all from of a maroon community of Goringhaiqua who already had broken with many indigene traditions and developed a new way of life. Krotoa who was from a free and easy community not governed either by her traditional society nor by the Eurpopean intruders found herself being marshalled, briefed and de-briefed by her handler, the Commander. She was asked to go among her people and to report back. She would also at times be asked to go among her people and possibly mislead them even although the religion taught to her said that lying was wrong.

Krotoa saw the ruthless and manipulating side of the Commander – a hard-nut VOC official with a dodgy background protecting the interests of a powerful company one day and the gentleman singing her praises the next. Contradictions surely jumped out at her. Jan van Riebeeck had a criminal record and was not the nicest of people.

Already within a year of arrival he was begging the VOC to give him permission to round up all of the Peninsula Khoena, put them in chains and drive them into forced labour. Later in 1657 he again pleaded with the VOC to allow them to turn the Peninsula into an island cut off from Africa and to put into action a most dastardly scheme. He pleaded to be allowed to drive all Khoena into five ‘redoubts’ to be built in Hout Bay, together with their livestock. There in these guarded concentration camps the Khoena would exist simply to breed livestock for the VOC. As Krotoa matured she was more ably to understand the ruthlessness of Jan van Riebeeck and she was clearly less able to be manipulated by van Riebeeck. If you read between the lines of his journal van Riebeeck suspects that Krotoa was split in her loyalties between the VOC and her sister’s people, the Cochoqua.

Krotoa’s entire life was filled with trauma heaped upon trauma. It was a life full of danger. She was distrusted by the Dutch and also by various persons with differing interests among her own people. At the same time she most likely would have also seen tremendous opportunities around her and surely would have big dreams of her own. Signs are there that she had her uncle Autshumao’s entrepreneurial spirit. She was trying to make her own trading fortune too.

One day Krotoa was journeying in a caravan of cattle atop a prized beast – happy with her own people and treated like a princess; another day she was travelling with European men who may have plied her with alcohol and crept into her bed at night; and yet another day being waylaid and robbed by a rival Khoena band. The inner turmoil must have been great and like any person who has been in such situations she will have become resourceful and streetwise.

Her skills as a diplomat and linguist also had a lot riding on it. The wrong word in the wrong company could result in reprisals and even death. What a responsibility for a young girl. The lives of the people you loved would have been at stake. There were also intense periods of violent conflict and war. Krotoa navigated it all and it must have exacted traumatic impacts. The course of her life bears this out.

Krotoa’s experience would have been one of longing for some kind of normality which she must have also seen around her with others of her age. On top of all of these experiences she was a young unmarried mother with two small children.

It was in her mid-teens that Krotoa had her first child and later had her second child, both born to a single girl at the Fort, indicating that she could have been abused as a female teen in this overwhelmingly male environment or alternatively had a secret love liaison. The signs are there that there was likely to have been abuse and that would have gone hand in hand with the introduction of alcohol into her life. This latter aspect of her experience – alcohol, was to have a devastating effect on her future. An indicator of what ruled the sexual culture at the Fort during a time when there literally was no European women around is a record provided in Mansell Upham’s work. He indicates that while formally the Commander’s position was that he frowned upon ‘carnal conversation’ (sexual relations) with slaves and indigenes he informally gave licence to such relations saying that officials should ‘fruitify’ the slaves and servants.

Krotoa was able to delight in returning to her people on visits. Tell-tale signs of a yearning for love, and to be settled emerges even from the observations of the Commander in his journal.  The teenager had been thrust into a political world of intrigue, drama and tension with little chance of delighting in simple childish things. There was also little chance to follow in the path of the other women around her as she was thrust into a male world. There was little chance to enjoy love and motherhood. She was outstanding at the same time as a woman at this point in history, as no other female contemporary is to be found engaged in a role that was otherwise exclusively a male domain.

All of these factors together amounted to a cocktail of pain and joys and must have resulted in much inner conflict. It is no wonder that with all of these things piling up inside of her that in the last decade of her life, Krotoa was pushed over the edge.

Krotoa frequently went off to live among her people, most particularly to her sister and brother-in-law among the Cochoqua. Van Riebeeck tolerated and even encouraged this because it opened up a rewarding trade relationship and resulted in intelligence gathering. For Jan van Riebeeck, Krotoa was the source of a wealth of knowledge.

But it was not a one-way street. Krotoa was enterprising and was able to discharge her own loyalties to her people. She was able to provide intelligence and to position her people to gain strategic advantages. Among her people she blossomed and showed an enterprising streak. Her Uncle Autshumao’s skills for being an adept trader and entrepreneur came to the fore in her. She had experienced his mentorship too.

Krotoa particularly between 1658 and 1661 blossomed and found herself. She turned a situation of being used and manipulated into an advantage for herself and the Cochoqua people. She was not going to be anyone’s victim, is how I read the situation.  It would seem that she made her unique position both work for her and contribute to her people. Krotoa’s chief critic was her competitor, the fellow interpreter and an open resister of the Dutch, Nommoa (Doman). He criticized her and implied that she was a sell-out. But was she?  Doman himself did everything that Krotoa did and he was a grown man when he did so. Both acted as could be expected under those circumstances – they both bobbed and weaved like a boxer.

Some have only too readily jumped to a conclusion that Krotoa was a collaborator and Doman was a radical revolutionary. This is to simplistic a paradigm in which to view both of these characters. Both had their strengths and weaknesses and Krotoa lasted longer than Doman at the game of cat and mouse.

Krotoa certainly gave excellent interpretation and diplomatic service to the Dutch, but equally she provided the same for Oudasoa and the Cochoqua. Such is the nature of being an interpreter and diplomat – you get opportunity to look at both sides and in the process you are self-empowered and can if you are adept, influence the course of the future. In looking at the information available, one is indeed sometimes left wondering whether Kratoa worked for Oudasoa rather than Commander van Riebeeck. It also emerges from Van Riebeeck’s journal that she could have been quietly providing intelligence to the Cochoqua in their more subtle struggles with the Dutch. Her information from Oudasoa conveyed to the Dutch during the Khoena-Dutch war was nuanced in favour of the Cochoqua’s stance.

She further showed great loyalty to her uncle Autshumao when he increasingly became persona non grata to the Dutch. All of this was noticed and commented upon by Commander van Riebeeck.

A key part of van Riebeeck’s journal is his final testimony before leaving the Cape, where Commander van Riebeeck established that Krotoa mainly worked as an interpreter with the Cochoqua and other inland Khoena clans. He also states that not all of her information could be dependable as well as referring to other facts relating to her ‘dependability’ which were ‘verbally conveyed’ but ‘because of its nature must remain unknown’.  The Commander provided his successors with advice to keep her on a short leash. This bit of the journal is often completely overlooked, as with her ‘drawing the longbow’, by those who assess Krotoa’s role and modus operandi.

To understand Krotoa’s resistance role one needs to look at the Khoena’s overall resistance strategy – one that ultimately failed after the second Khoena-Dutch war of resistance. The Khoena strategy was one of containment. That is to keep the Dutch isolated from the interior by means of a blockade and, to keep them economically dependent on the Peninsula Khoena. Jan van Riebeeck’s counter-strategy was to break out of any blockade and to open direct contact with the interior by means of divide and rule tactics. If possible he also would have directly enslaved the indigenes or forced them into highly controlled group areas or ‘redoubts’ – concentration camps.

The Khoena’s Achilles’ heal was their own divisions. There were three different tactical approaches to dealing with the Dutch and these were unfortunately competitive. Krotoa played her crucial part in the third approach in my opinion as an ally of Chief Oudosoa.

Autshumao’s tactic was to pressurize the Dutch to stay locked in to the Table Bay area and to remain dependent on the Goringhaicona trading settlement as go-betweens for all trading with the interior. He went to great lengths to ensure that direct contact between the Dutch and the other Khoena clans were kept to a minimum. Autshumao also resorted to trying to play up the English threat to the Dutch which he knew to be their fear. The Goringhaicon were vulnerable because they were a modern formation of traders whose culture and way of life had substantially changed over a few decades in a scenario which would have solicited a degree of envy and distrust among other indigenes too. Autshumao and his small Goringhaicona clan were soon overwhelmed by the Dutch and the entire game-plan shifted from his grasp. He had little back-up to call upon for assistance. Krotoa was Autshumao’s eyes and ears in the Fort – but for Commander van Riebeeck she was his eyes and ears on his opponent too. It is this competative circumstance that took the ten year old girl into the VOC Fort in the first place.

The second tactician was Nommoa also known as Doman, who had learnt much about the Dutch weaknesses after he had travelled to Batavia (Jakarta) and back to the Cape. He followed a similar tactic to that of Autshumao, but with significant differences. He saw Authshumao’s Goringhaicona as insignificant in numbers, not militant enough, too removed from Khoena traditions and undisciplined. Nommoa sought to replace the Dutch dependency on Autshumao and also on Krotoa with himself. This in fact was one of his weaknesses. In turn he also attempted to develop a united front between the Goringhaiqua and Gorachoqua to stand up against the Dutch and flex their muscles. Ultimately his solution was a military one in which he felt that by going to war, the Dutch would capitulate. Being a bit of a loner, having travel abroad for a long period of absence also resulted in Nommoa possible being regarded to some degree also as a maroon, and this was another weakness.

Nommoa really believed that the Khoena had the strategic advantage at that point and to wait to take action would result in the foe becoming more formidable. Under Nommoa the Peninsula Khoena went to war in the first Khoena-Dutch war of resistance from 1659 – 1660. The indigenes handled themselves well and Nommoa utilised his intelligence gatherning while with the Europeans, to his advantage. He chose the terrain and weather condition to engage in battles that were a disadvantage to the Europeans. The result of the conflict was a stalemate, but Nommoa’s power and influence was reduced and the Dutch made significant gains. The Dutch by default won the peace in that they had an endgame whilst Nommoa did not.

The third tactic was employed by Oudasoa of the Cochoqua and I suggest with the aid of ally Krotoa. The containment strategy took a completely different approach through what was essentially a diplomacy and brinkmanship tactic. Oudasoa had large herds of cattle outside of the immediate reach of the Dutch as well as the numerical strength to oppose the Dutch and isolate them to the Peninsula. But he needed to bring his entire operation nearer to effect both a blockade and open up direct trade. He also faced the hostility of all of the Peninsula Khoena clans. Oudasoa needed to tread carefully and played his approach very carefully. He needed to either subject the Peninsula Khoena to his rule or he needed to win them over to a united front. He thus operated in a manner which kept both options open, but ultimately did not succeed largely because he waited too long and also succumbed to Dutch ‘divide and rule’ tactics.

Oudasoa knew that if he entered the territory being occupied by the Dutch in a piecemeal manner, and if small groups of Cochoqua were constantly attacked by Peninsula Khoena, the Dutch would eventually get the upper hand. Oudasoa utilizing the skills of his wife’s sister Krotoa, attempted to present the Dutch with an offer he believed that they could not refuse. He offered to bring his cattle and people into the Peninsula where he would keep order among all of the Khoena as long as the Dutch assisted him in such a move and extended a sole and direct trading relationship with the Cochoqua. Effectively this would have made the Cochoqua the sole Khoena authority in the region and a large and economically powerful enough Khoena presence surrounding the Dutch would in his belief have effectively contained them.

Krotoa played a crucial part to realize this strategy. She first did her rounds raising enough cattle to provide van Riebeeck with a taster for the economic gains that he could make. She then set up meetings at the highest levels between Jan van Riebeeck and the Cochoqua. And finally as interpreter she passionately argued the case for the Cochoqua.

But van Riebeeck smelt a rat. He began to distrust where Krotoa’s loyalties lay. He refused to go along with Oudosoa and first wanted the Cochoqua to demonstrate loyalty to the Dutch by allying with the Dutch against the Peninsula Khoena. This would have amounted to removing the thorn in the side of the Dutch without any immediate gain for Oudosoa. The elder-leader was no fool and decided to walk away, telling van Riebeeck that he would have no part in his war against his fellow Khoena.

The diplomatic brinkmanship of the Cochoqua through Krotoa did not win the day and Oudosoa’s struggle would continue for another decade. Krotoa I believe had however exposed herself and her loyalties to her people and she was to pay a heavy price for this. Her role as interpreter and emissary came to an abrupt end and her relationship with her protector, Jan van Riebeeck, soured and this threatened her place in Dutch society at the Fort.

I put forward that an assessment such as I have made here though with a bit of speculative license offers the only possible answer to the clear and rapid breakdown in Krotoa’s relationship with the Commander. It also explains his reference to that which can only be ‘verbally conveyed’ and that ‘because of its nature must remain unknown’. The only other alternative would be something of a scandalous personal nature between her and someone very high up among the officials, possibly the Commander himself.

There were few entries about Krotoa in the Commander’s journal from this point onwards and the last entry showing Krotoa as interpreter was in 1661.  By 1662 the Commander and his family were also about to leave the Cape. Over the next decade after the Peninsula Khoena had been subdued, the Dutch and the Cochoqua were on a collision path that ultimately resulted in the second Khoena-Dutch war of resistance leading to the defeat of the Cochoqua and the Khoena strategy of containment. The importation of horses (cavalry), more soldiers and guns gave the Dutch the strategic advantage in war. Mobility and fire-power was his key to success as was his divide and rule strategy.

Krotoa’s life underwent a new dramatic change in 1662 when Commander van Riebeeck left the Cape. It coincided with the death of her uncle Autshumao, her mother’s death and the death of her sister, the wife of Oudasoa.

Faced with her uncle, mother and sister’s deaths, and with the growing distrust in her by the Dutch, the deaths of the few Dutch friends that she still had and, the fact that her main patrons the van Riebeeck’s were about to leave the Cape, Krotoa needed to find some security. She had to use all that she had learnt to make her next moves. I do not believe that there is any evidence for her to have been forced to be baptised or to be forced to marry. This was a strong and astute young woman who knew that she was at a crossroads and took charge of her her own way forward using the only options open to her.

She found her tenuous security in requesting to be baptized as a Christian and by entering a marriage which could be characterized as one of convenience with a VOC official. While some Europeans opposed this marriage as scandalous it was a convenience not only for Kratoa but also for the VOC as it provided a means to spirit Krotoa away from the public gaze without too much ado. The VOC could manipulate its official’s lives in whichever way they desired. Krotoa took her own action but in this there was also a degree of manipulation by the VOC.

The man that she married was a Danish man, Peter Havgardt who by a custom enforced by the VOC adopted the Dutch persona of Pieter van Meerhof. Known as the VOC surgeon, he worked as a barber and had responsibility too for amputations. A surgeon in those days was not what we would call a surgeon today. The marriage allowed the company to quickly dispatch Krotoa and van Meerhof to company duties on Robben Island – a kind of exile.

This did two things – it cut off Krotoa from supplying information to her people and it took her out of circulation among the emerging gentry where the presence of the young Camissa indigene woman was an embarrassment, particularly because of the prior dalliances of their husbands during the time when women were in short supply. Krotoa would also have to get used to being a more stereotypical woman by making home, being a good wife and making babies without any distractions. She over the next few years gave birth to 5 more children. From all accounts the confined and boring life after her interesting and active life at the fort and across the Cape drove her quite potty. I believe that the combination of earlier trauma and the exciting life of interpreter and emissary certainly were ingredients for her mental anguish.

The years of sexual dalliances between Khoena and slaves with the VOC officials, which Van Riebeeck referred as ‘fruitification’, to which Kratoa seemed to have been exposed, now needed to be forgotten as the Company men and their new European wives wished to look respectable. ‘Carnal conversation” the formal term of those times referring to sex was now to be well and truly tucked away from view especially in the confines of the fort .The Fort itself was about to be destroyed as a new large and more developed Castle de Goede Hoop was being built and transformed into a seat of governance. The van Riebeeck project and experiment with her life which had offered her so much dreams had by now deeply traumatised Krotoa, who in the last decade of her life stepped over the edge.

Pieter van Meerhof grew tired of Robben Island, even although unlike Krotoa he was away from the island periodically on expeditions. After having another child with Krotoa on Robben Island, he seized an opportunity to go on a slaving operation to Madagascar and in the course of the expedition he lost his life. His role of ‘taming’ Krotoa had lost steam and there is evidence that the VOC had plans to establish him in a senior position in Mauritius. The marriage between Pieter and Krotoa had come apart at the seams.

Their marriage had only lasted three years. After her husband was killed, Krotoa was temporarily allowed back on the mainland and she tried to fit into the very different European world to that of her teens. Krotoa had two more surviving children viewed as ‘illegitimate’. She was rejected by the new gentry and forced to ‘know her place’ among the transient lower classes, mainly men, who only wanted her as a drinking companion and to satisfy their sexual urges.

With van Meerhof’s death, Krotoa’s only security was gone and the full weight of the years of trauma and displacement weighed heavily on her. Her ever deepening dependency on alcohol, probably first introduced to her in her childhood, took her right over the edge. Her children were removed from her, she was hunted down, thrown into the dungeon and then she was banished to Robben Island.

During this time on Robben island, in 1673, a certain Willem ten Rhijne, a Dutch visitor to the Cape, described Krotoa as:

“…. a masterpiece of nature. She had embraced Christianity, spoke fluent English, Dutch, French and Portuguese and was conversant with the Holy Scriptures…. in short, she was most commendable, being trained in all womanly crafts and had been married to one of the surgeons serving the company.”

This description contrasts sharply with the figure painted by the Church Council and the VOC authorities at the time.

Historian Karel Schoeman points out how this version by Willem ten Rhijne and another positive note in 1672 by JP Cortemunde contrasts sharply with the accounts in Commander Wagenaer’s Journal for 1671 – 74 wherein he refers to Krotoa as ‘drinking herself to death’ and to her ‘vile unchastity’.

Krotoa had walked a thin line that determined her relations with her own people and the Dutch. When it mattered most, in the time of war, I believe that she truly found herself caught in the middle. I believe that she played an important role in choosing to provide her people with strategic information and navigating a place for herself. Had she succeeded she may well have become as wealthy and as leading a personality as the later Free Black entrepreneur Swart Maria Evert had become.

She also became the advocate for the Cochoqua strategy to isolate the Dutch settlement and develop an equitable trading relationship. Had the Khoena succeeded under the Cochoqua, Cape Town and indeed South Africa may have had a different history. For her asserted independence and experimental approaches she was scorned by the Dutch, rejected and treated as one who had betrayed them. She also did not deliver to her people, or to herself and her time had come and gone.

As she found herself more and more of an outcast she turned to alcohol and it took her closer towards her tragic end. She was called a deceitful whore and a vixen by the people who once embraced her. Karel Schoeman says that on her death the new Commander’s Journal talks of her ‘irregular life’ and says that ‘she finally quenched the fire of her lust by the passive acceptance of death’. It would seem that the Journal tells us more about the writer than about Krotoa.

The last decade of her life when she was clearly suffering post-traumatic stress syndrome after a decade of upheavals, disappointments and abuses often is projected in an amplified and judgmental manner without due analysis of the other two decades and its impacts.

Krotoa who was a carefree child in the exciting world of the Camissa settlement experienced the whirlwind of changes brought about by the Dutch settlement on the doorstep of her village. She got swept up by the forces and experiences of the time but began to get an understanding of her times and had developed her own form of resistance to colonialism after having found herself in the extraordinary circumstances of her teenage years. She sought out and followed the potential opportunities that beckoned. She was no ordinary lass. I believe that she followed her dreams which became dreams deferred and that exploded in the latter years of her life. Right up to her death she refused to be down at heal and cursed the society in which she had felt used and abused.

It was only in death that Krotoa found a place of her own. After being buried with the rest of the Christian dead at the Fort, when these graves were removed to the consecrated grounds at the Groote Kerk alongside the Camissa, Krotoa finally rested at her traditional home by the river. Across from where she lay was the old Hippo pool where she accompanied her uncle in those days before settlement. It is a pity the political opportunism sought to disturb her rest and drag her to the Castle. At the same time in a way she had also crossed a border of finally being accepted into a status in death that had never been hers in life – acceptance by the Church authorities. this makes it more peculiarly in 2016 officialdom decided that she be removed from the church burial ground near Camissa, her home, and to be taken to the Castle of Good Hope for reburial yet again. In death Krotoa remains contested in a tug-o-war not of her making.

Her descendants crossed every group, ethnic and class boundary, but they were largely oblivious to her and her story – and oblivious to the Camissa footprint and legacy.. Perhaps it was only much later that her spirit found peace when her remains were moved to a plot at the Groote Kerk built alongside the then still visible Camissa stream. Camissa received back her own. Krotoa truly can be regarded as the founding mother of many. I believe we owe it to her to restore her dignity and give her the pride of place in a different narrative of what happened in the past. Krotoa is one of my 9th great grandmothers.

What is the legacy that Krotoa left? The first thing that must be acknowledged is that without Krotoa and the information she provided, Jan Van Riebeeck would never have been able to pass on such a rich wealth of information on the local indigene people to us as recorded in his journal. Nobody else dominates its pages as does Krotoa. Krotoa provided the information even although she was not the writer. Van Riebeeck, in a sense, was the scribe and she – the ghost-writer. In his journal, regardless of the flaws and bias, there is a result available for posterity of the peculiar teamwork which paints a picture of all of the Khoena clans named and describes details which may never have been conveyed for the future. It also tells us about so many Khoena characters who may otherwise have been lost in the sands of time. This is a great legacy which makes Krotoa much more than an interpreter and diplomat. She was also a chronicle.

Krotoa’s life is bound up with the hidden story of the people and events on the banks of the Camissa River of the 1640s to the 1660s. By looking at the life and times of Krotoa and her other indigene and slave contemporaries such as another of my 9th great grandmother’s Lijsbet Arabus, we are able to discover something of ourselves that has been lost in time. Like the Camissa River which still flows hidden beneath the City of Cape Town, so is it with the descendants of the Camissa people. Connecting with Krotoa is one of the keys to unlocking the heritage of many South Africans and rediscovering the strength symbolised by this ancestor.

By understanding Krotoa, what she was up against and how she handled herself regardless of what was thrown at her we can have a better sense of who we are as a people, not so much in narrow terms of ethnicity and so-called race or ‘nation’ but as people who can rise up above adversity. Krotoa was a linguist, a diplomat and emissary and a powerful woman in her own right. Faced with incredibly difficult circumstances, she walked among the landmines of her day and found her own way to make her mark for her people. While adversity dragged her down she refused to live her life down at heal. Adversity took its toll and took her to an early grave but she remained unbroken into the social conformity that had been thrust upon her. At times thinking about Krotoa and the adversity she faced makes me very sad and emotional but then I remember her differently. Victim is not the way I think of her. Though a broken woman in death, the best part of her life she was a strong woman.

Linguistically Krotoa was a pioneer of the Afrikaans language. Afrikaans is a Creole language with strong Seaman’s Dutch at its roots. But it also has German, Portuguese and French roots too. However, Afrikaans itself largely emerged among two streams of people who had European languages as their 2nd or 3rd languages – the Khoena and the slaves of the Cape. Today there are more people of colour across many ethnic groups in South Africa who speak Afrikaans, often as their first language, than white people who so. This language also provides an opportunity for Africans and Afro-Europeans to unite around something that is dear to both. Krotoa offers the hope that the narrow and race besotted definition of Afrikaans and Afrikaner can give way to something more universally embraced. Here there is much in the history of people of colour and the Camissa Footprint regarding the roots of both the language and the term.

The Khoena of the Camissa Settlement and the slaves of the Camissa Settlement were exposed to all of the European languages and likewise had their own Khoena and Melayu dialects which were also introduced into daily discourse. Thus the languages of the Khoena and slaves influenced the emergence of Afrikaans in an indelible manner.

But perhaps more importantly Xhore, Autshumao, Krotoa and Doman as interpreters were the earliest midwives in the birthing of Afrikaans as a language. They were the first to cross the borderline of suiwer-Nederlands into the world of the patois Cape low-Dutch or the Creole Afrikaans language. The first 12 slaves mainly from India, and the new waves of slaves from West Africa and Southeast Asia and Madagascar all also contributed to the emergence of this new language. It was vital for communication that boundaries in language needed to be crossed. This is an important sub-story of the Camissa Footprint.

Krotoa was the first indigene African to convert to Christianity in South Africa and she was the first indigene African to formally marry a European. Whatever we now may think of that marriage it was a pioneering step that ought to be remembered.

It is with Xhore, Krotoa, Austhumao, and Nommoa and the Camissa settlement that the people today labeled as ‘Coloured’ have their roots. The indigenes of Camissa and the slaves who were forcibly brought to Camissa from other parts of Africa, Madagascar, India, Southeast Asia and China, gave birth to the many people throughout South Africa today who can share a pride in being the children of Camissa…… and this too can be embraced beyond the confines of the label ‘Coloured’.

If it was not for the tenacious and passionate work of historian Mansell Upham we would still be labouring under a very distorted picture of the last days of Krotoa and about what happened to her children. South Africa owes a great debt to this historian.

Mansell Upham briefly touches on the last years of Krotoa’s life in a work on her slave contemporaries. He elaborates on the fate of Krotoa’s children and explains how Krotoa was accused by the Dutch Reformed Church Council of being a drunk and “playing the beast at night” and reverting to her ‘native habits’.

His research tells us that on the 8 February 1669 a new Church Council of the Dutch Reformed Church was elected and at the first sitting of this Church Council a decision was taken to remove Krotoa’s three children from her care. The church councillors having taken this decision pulled the wool over the eyes of Krotoa to lull her into a sense of false security. They simply conveyed a reprimand and suggested that only if she did not mend her ways that her children might be removed from her care. The decision to remove the children had however already been taken and they were about to execute their decision.

Krotoa, then known as the widow van Meerhof lived in the old pottery, then a make-shift abode. Krotoa got wind that all was not right and feared for what may be done to herself. She fled when her children were seized and her house was sealed up to keep her away. The children were put into the temporary care of the outgoing Church Deacon Jan Reijniers and his wife in February 1669. They passed the responsibility on to associate Barbara Geems. The Reijniers were considered to be ‘honest and godly people’ and had already been made the adopted parents of another infant Khoe child by the name of Florida. This child died a short while later.

The three children of Krotoa were formally committed to the care of Jan Reijniers and his wife in 1669.In reality far from being pious, Jan Reijneiers was a notorious cattle rustler and sheep thief who had been caught at it by elder-leader Gogosoa of the Goringhaiqua. Reijniers was also convicted thief. Barbara Geems ran a notorious brothel.

On 10 February 1669 Krotoa was apprehended, arrested and imprisoned and later in March was banished without trial Robben Island where she was to remain until her death on 29 July 1674. Krotoa’s children were shipped off to Mauritius in 1677. Theirs is another story. My forebear, Pieternella, Krotoa’s daughter was to return to the Cape with her husband Daniel Saayman after the Dutch East India Company (VOC) abandoned Mauritius. Pieternella died aged 50 in that fateful year of 1713 when smallpox ravaged the colony.

Krotoa was banished to Robben Island and her children tucked away in Mauritius to get rid of the embarrassment of the Camisaa mark on society. Leading figures in Cape Society in the early 1700s – Adam Tas and Henning Huysing scornfully referred to ‘the Black Brood among us’ referring to persons of colour in the free citizenry of Cape Town and the two van der Stels, considered to be people of colour. An almighty attempt was made to airbrush the Krotoa legacy from the Cape Heritage. But in returning from Mauritius, Pieternella (Petronella) and her children ensured that the footprint of Krotoa proliferated throughout South Africa.

BIBLIOGRAPHYHB Thom edt; Journal of Jan van Riebeeck 1652 – 1662; Van Riebeeck Society; AA Balkema, Cape Town / Amsterdam (1958) – Anna Jacoba BöesekenDie dagregister en briewe van Zacharias Wagenaer 1662 – 1666; (1973) –Anna Jacoba Böeseken; Memoriën en instruction 1657 – 1699; (1966) – Robin Knox-Johnston; The Cape of Good hope – A Maritime History (1989) – FS Gaastra and JR Bruijn;  The Dutch East India Company’s Shipping 1602 – 1795 in a comparative perspective;  Mansell Upham; Made or Marred by Time; www.e-family.co.za/remarkablewriting/MadeorMarred.pdf – Karel SchoemanSeven Khoi lives; – Cape biographies of the seventeenth century; Protea; Pretoria (2009) –Alan MountainFirst People of the Cape; David Philip; Cape Town (2003) – Riaan Vosterand Alan HallThe Waters of Table mountain;  http://dev.webdesignbytanya.com/hike-tm/the-waters-of-table-mountain/ – Nicolaas Vergunst; Hoerikwaggo – Images of Table mountain; SA National gallery Iziko Museums; Cape town (2000) – Nigel Worden, Elizabeth van Heningen, Vivian Bickford-SmithCape Town Making of a City; David Philip; Cape   Town (1998) – Adrien Delmas & Nigel Penn; Written culture in a Colonial context: Africa and the Americas 1500 – 1900Written culture and the Cape KhoiKhoi – From travel writing to ‘full description; UCT Press (2011) – William Crooke edt; Tavanier: Travels in India; transl V Ball; (1925) – Sir Richard Carnac-Temple; The travels of Peter Mundy in Europe and Asia 1608 – 1667; (1967) – JP Cortemünde;Adventures at the Cape of Good Hope; (1962) – HCV Leibbrandt; Precis of the archives of the Cape of Good Hope; Journal 1662-70, 1671-74; WA Richards & Sons (1901, 1902) – John Cope; King of the Hottentots; Howard Timmins; Cape   Town (1967) – Richard Elphick; KhoiKhoi and the founding of White South Africa; Raven Press; Johannesburg (1985) – O Schapera edtDictionary of South African Biography: The Early Cape Hottentots – Willem ten Rhijne; (1933)

The SEVEN STEPS OF CAPE IDENTITY – Exploring heritage through the Camissa Footprint

 

Seven Steps of Cape Identity – PP Presentation

For those following this blog or my posts on Facebook and have requested the Power Point Presentation on The Seven Steps of Cape Identity – The Heritage of the Cammissa Footprint – here it is. I have tried posting the video version here but unfortunately this free wordpress blogsite requires me to pay a lot of money in US dollars to post videos.

You can however access the Video Version through the following Dropbox link:

https://www.dropbox.com/sh/w8897btn7t51pdt/AACrKTStajlfgVevVChzZPoLa?dl=0

 

 

The OTHER story of the founding of the City of Cape Town – The Camissa Footprint

The other day I was browsing through some old books at a good second-hand bookstore near where I live and found a very interesting statistic in a maritime history book, “THE CAPE OF GOOD HOPE – A MARITIME HISTORY by Robin Knox-Johnston, concerning the fact that over the full span of the1600s over 1770 Dutch ships alone had called at the Cape. Although I have done much research and writing on alternative Cape history -it again hit me like a thunderbolt as to how much we were fed a load of bull-dust as history during Apartheid times, and I will explain why.

Now I have always been interested in maritime affairs. I went on a working trip to sea for a couple of weeks as an engine-room boy when I was 14 and a number of my family were seamen all their lives. It was one way of getting away from Apartheid South Africa for many men of colour and a means of seeing the world. For 18 months of my five years as a senior officer in the Immigration and Border Control services I was put in charge of a transformation programme involving modernisation and security upgrade of all SA harbours. I was responsible for pushing for the re-building of a cruise-liner terminal and inter-agency security command centre in Duncan Dock as a pilot to be rolled out for each of our 8 harbours. At the time by vision and intervention was opposed by all and sundry and most vociferously by the Democratic Alliance controlled City and Province. The narrow view held of preserving the then current business interests within the waterfront made them myopic to my vision of taking Cape Town harbour forward as a secure and dynamic gateway into South Africa. The manner in which my then opponents talk now has opportunistically changed – they all want to claim responsibility for what they now see as a great addition to Cape Town’s offerings. Such is life and so too is our past often skewed. I love the sea and Cape Town harbour and the maritime trade has a long and fascinating history. So what has all this maritime stuff got to do with the warping of history you might justifiably ask?

I came home after my jaunt at the bookshop and did some quick research by consulting a work – “The Dutch East India Company’s Shipping 1602 – 1795 in a comparative perspective” by FS Gaastra and JR Bruijn from Leiden University. I wanted to verify the statistic that I found and to interrogate it some more.This work considers all the variables at play for each decade of two centuries and provides the statistics for six European powers merchant fleets during the 1600s and 1700s between Europe and South and Southeast Asia. It shows us that just over the period 1590 until 1700 there were 2632 ships that had to call at the Cape and here is the thing, before van Riebeeck arrived in 1652, the figure of ships that called at the Cape was 1071.

This represented a rise from around 8 ships a year in the last decade of the 1500s to around 30 in a year with layovers of 2 days to 8 days by the time Van Riebeeck arrived. So hey, wait a minute. Table Bay was quite a busy port for at least four decades before van Riebeeck arrived. Why then did he and historians looking back at his contribution give us a scenario that said the rather ignorant and good-for-nothing locals were awestruck at van Riebeeck’s arrival and that he set up the first refreshment operations, no thanks to the locals?

The Dutch dominated the numbers of ships doing lay-overs and then England followed with France, Portugal, Denmark also regularly coming to the Cape. Interestingly in the period 1610 to 1620 English ships increased to ten times the number of the previous decade. This strongly indicates why the English considered colonization at this point in time and then later opted to support local development of indigene support infrastructure.

Indicators of the progression of the English approach is to study their actions of first taking Chief Xhore of the Goringhaiqua to London for training and orientation in 1613; the failure of their Newgate convict settlement at the Cape in 1614 – 17; the taking of Chief Autshumao to Jakarta (Batavia) in 1630; the subsequent establishment of an indigene refreshment station on Robben Island in 1632; and the subsequent move of this project to the Camissa River on the Table Bay Mainland by 1638.

This English sponsored relationship with Autshumao and his 60-strong Goringhaicona permanently settled alongside the Camissa (//Gam i Ssa) river and beach continued over 20 years before the arrival of Jan van Riebeeck and represents the true foundation of the town which would become the City of Cape Town.

Autshumao was dealing with 2 to 3 ships per month at this stage and their stay-overs would be anything between two days and more than a week. Effectively it was an almost daily presence of European visitors. This represents a very different picture to one of Jan van Riebeeck arriving to greet a desolate Cape and just a bunch of beach scavenging ignorant indigenous people awestruck at seeing Europeans. In fact, the fleet that brought Jan van Riebeeck back to the Netherlands from Vietnam had stayed over in Table Bay for 18 days.

As I looked through more maritime texts I found fairly glowing accounts of his services and that of other Khoena. Each European power seemed to have had their own trusted man who performed a range of tasks including keeping mail and passing it on to other ships. Ships had even developed a gun-signal protocol for summonsing their hired hands.

But let’s stop and look at some of the dynamics of the Dutch and other European shipping of this magnitude. Let’s also look at the probable impact on the Khoena and then lets also keep in mind the improbability of the cock ‘n bull history that has been handed down to us over the years, with the collaboration of our academic institutions.

When one looks at the comparative maritime records of that time one gets a good picture of the competitiveness of the European/English powers, the dominance of the Dutch, the size and shape of their vessels and changes over time to this technology due to the cargoes carried. One also has to look at what was driving the increase in shipping to South and Southeast Asia and the dynamics of that region. What were these ships carrying to that part of the world and why so frequently? One also sees a dramatic and striking attrition rate of ships by examining the return journeys. The attrition rate through wrecks and wear and tear on vessels shows in that only around 50% of these vessels returned to Europe. It spurred on the development of shipbuilding technology and the need for advanced stop-over stations en route.

The attrition rate was the driver for the need for sophisticated stop-over points starting with refreshment posts and graduating to ship repair facilities. The records also show an almost studious omission in our history books to mention that the main outward bound role of the shipping was to take company officials and huge loads of troops to supply the wars in South and South East Asia with soldiers. There the Dutch were fighting the English and Portuguese and Muslim Sultanates and they needed to fortify their factories and huge bases in India, Sri Lanka and at Batavia. Factories stretched across the long Indian and Bengal Coast and from Arakan (Rhakine) in Myanmar, to Thailand, Cambodia, Vietnam, Malaysia, through to Formosa, and Japan and then throughout Indonesia. This was a scenario thirsty for thousands of armed troops. The United Dutch East India Company had all the powers of state ceded to them by the Dutch States General. Now here’s another thing – these troops needed time ashore at strategic stops. The voyages were long and soldiers and officials got sick and died but also grew grumpy and fights broke out. It was most certain that by 1615 already the troops had to have had time ashore at the Cape of Good Hope.

The English took the lead in trying to find a solution to further developing the port. The English East India Company under Lord Thomas Smythe came up with an elaborate plan to establish a small trading colony using freed convicts from Newgate prison. They also knew that it would need to co-operate with the indigene population and took Chief Xhore of the Goringhaiqua to London, Pocohontas style, so that he could be orientated to their requirements. Chief Xhore was returned to Table Bay and 10 convicts under Captains Peyton and Crosse came out to start up a settlement.

The whole thing fell apart in three years. But then the English followed plan B – by using the services of Xhore as a point man who served the French, Portuguese and Danes as well. He ably facilitated trade and the other needs of the Europeans. He was more reluctant to serve the Dutch and at one time refused to serve them because of they had behaved abusively to his people. For this Xhore lost his life at Dutch hands around 1626. The English had so come to rely on Xhore (whom they called Cary) that they found the need to establish a new point person. This is how in around 1630/31 Autshumao (whom they called Harry) was taken for orientation to Jakarta and returned to the Cape. The English assisted Autshumao on two occasions to first establish himself formally as a trader facilitator for passing shipping, initially on Robben Island and then later at the Camissa River on the mainland – roughly near the end of the Grand Parade where the Golden Acre Centre now stands.

There are many signs that Autshumao performed his trader and port master role ably, was a proficient linguist, was shrewd and astute and, also knew the value of playing off English and their enemies the Dutch. The large formations of Khoena also knew to keep their main herds of thousands of cattle and sheep cattle, and their families far inland away from the Europeans so Autshumao was not simply an opportunist go-between trader but served a very useful defensive buffer role.

Now what is the impact of the big numbers of ships, the frequency of these ships visiting the Cape, the different nationalities involved, the need for repairs stop overs, the need for soldiers and officials to go ashore in large numbers, the problems on the ships, the need for supplies, probable occasional need to leave the sick behind, the required postal and news services and so on?

The first thing that it should tell one is that Table Bay at the Cape was already a Port before 1652. Secondly it was already a trading and layover station.

Then secondly from my own experience of working in harbours and resolving the problems that arise, this kind of sea traffic creates stowaways and stay-behinds; shore-leave by men leads to sexual encounters and relations becoming a norm of port; ship repairs would have needed the gathering of repair materials and therefore negotiation of terrain, cutting and gathering timber and this would have led to job creation and further trade.

This huge amount of sea-transport and human traffic must have had a huge impact on the local population living at the small Camissa settlement. The people in this indigene settlement were a recent phenomenon of maroons from other clans coming together – most probably as result of social impacts brought about through the visiting ships. All of the historical materials that I have read together with the size of the shipping stop-overs at the Cape and the vast numbers on board those ships and the poor state of those vessels when put alongside the information that we know of the social history of the Khoena between 1590 and 1652 suggest that we have all been taken for a ride by historians of the colonial and Apartheid eras. Vigorous or robust engagement had already become a norm by 1652 and did not start on that date and neither was Cape Town founded at this time.

Pause now for a minute.

In 1647 a shipwreck occurred at Table Bay. The Dutch ship Nieuwe Haarlem on its way back to Holland was wrecked at Woodstock beach. The survivors under Captain Leendert Janszen built a small wood and sand fort called Sandenburg at Salt River and built a deep well for underground fresh water. They remained at the Cape for a year until 1648. Leendert Janszen, Matthew Proot and Jodocus Hondius III (a scientist) used their time to gather intelligence on the terrain, the indigenes and the other visiting vessels as well as mapping Table Bay.

A fleet of 12 ships that stopped over for 18 days, under the command of Admiral GW de Jong, took Janzsen and his 62 men back to Holland. On board the same ship carrying Captain Janzsen was a certain disgraced VOC merchant – Jan van Riebeeck, who showed a huge interest in Janzsen’s proposition that the Dutch should establish a permanent base at Table Bay.

Van Riebeeck had been fired from his job in Hanoi (Tonkin) in Vietnam because he was cheating the VOC by insider trading. He was ordered to return to Holland and this was his voyage of disgrace. On board this return voyage Janzsen and his five senior men prepared a proposal – “remonstrantie” to the VOC.

Van Riebeeck to redeem himself with the VOC offered to lead a settlement expedition to establish Dutch control at the Cape. The Dutch needed to maintain their dominance in the east and hence the control of the strategically positioned Cape was seen as vital and that there needed to be a more technologically advanced port operation to achieve the much needed ship repair and servicing required.

Janzsen and de Jong’s views of the indigenes was a lot more favourable and respectful that that of Jan van Riebeeck and his later approach. Their approach mirrored that of the English of establishing cooperative relations. Janzsen spoke glowingly of the Khoena in Table Bay who were of great assistance to him during his long sojourn. He recommended that the VOC accept and respect the trading and servicing role of the indigenes by ensuring that any settlement is based on cooperation rather than conquest. Van Riebeeck however was bent on conquest and dislodging any form of intermediary trading by indigenes. He wanted a simple direct trading relationship as a stepping stone for company control over resources. As such the Camissa community’s entrepreneurial approach of a proto-trading class of local people of colour was out of the question for van Riebeeck. He was also wary of the fact that the local kingpin, Autshumao had a very strong relationship with the English.

The report to the VOC presented the statistics of how many vessels were stopping over, how many people going ashore, the trade that was being done and importantly that no European power had established themselves at the Port where trading was only organised by the indigenes under an English trained and sympathetic Autshumao and a relatively small settled group of indigene ‘Watermans’ next to the Camissa which they called the Soetwater Stroom (also known as Rio Dolce, Rio de Camis and Platteklipstroom). Van Riebeeck saw this scenario as a push-over and thus the die was cast. The VOC and Captain Janzsen had their ideas, but van Riebeeck had his own. The imfamous ‘Skelm of Vietnam’ was not about to change his old habits.

History has been most unfair to Autshumao and the Goringhaicona trading mission at Camissa and has never properly analysed what happened in the 50 years prior to van Riebeeck’s arrival or the 20 year old human trading settlement at Camissa and the impacts of the large scale visitations of ships, sailors, officials and troops who were adequately catered for by locals. The social history of this port village with its sizable yet relatively small population had changed their mode of living, economic and social habits as happened in every other port across the African coastline.

This criminal negligence in academia which continues to this day has to be challenged. Indigenes are treated as anthropological and archaeological subjects in the paradigm of stone-age and iron-age peoples, rather than as subjects of social history enquiry by our museums and educational institutions. This has both robbed us of the ability to properly assess our past but has also fed into a primitivistic paradigm in terms of how many who seek to revive the memory of and understanding of our forebears think about and represent our forebears today in an equally skewed manner. European historical evaluation which is highly skewed sets the edges of discourse today and all sorts of European overlays from feudal monarchies to modern nation concepts are placed on our past and then misinforms our present.

Today we have people who claim to be indigene kings seeking recognition for numerous kingdoms or as a nation or nations. From what I can gather, there were no hereditary chiefs or kings but rather elders recognised by their communities as such because of leadership and achievement. Both Xhore and Autshumao became recognised as chiefs or leaders because of their achievements and their people’s recognition thereof rather than were born to be such. Autshumao’s niece Krotoa is one of my 9th great grandmother’s and if I were to believe some of today’s overlays of royalty on our past then I would be a prince. I harbour no such desire to covet an erroneous royal persona, but I do have a pride in the achievements of both Autshumao and Krotoa.

The early foundational human endeavour of a Khoena settled trading community which embraced visitors and whom no doubt some visitors embraced and remained and assimilated into, certainly which would have had offspring, as occurs in all ports. This element of children born from relations between the sea-travelling Europeans requires much, much more research and evaluation attention. This Camissa (//Gam i Ssa) village where the Grand Parade, Castle and District Six stands today on the Cape Peninsula known to the Khoena as //Hui Gaeb! can give us all a whole new take on our past. It is the Camissa Footprint and all that was born out of this pre1652 and post 1652 that informs our sense of identity.

We certainly cannot ignore this overwhelming evidence that 1652 was not a magical date of Khoena and European interaction….. nor can we ignore the vast numbers of vessels and people from abroad who came here and interacted with locals…. Nor can we ignore that key notable indigene figures had travelled abroad and returned and engaged with new technology and trading and new ways of living and were not merely ignorant beach scavengers. With all of this information at our fingertips we cannot accept uncritically the European writings that have marginalised and robbed us of a fair view of our forebears. Many of the basic assumptions that we make about the past are called into question. We are the descendants of this Camissa footprint as much as we are of the older Khoena modes of living and of slaves brought to this port from elsewhere in Africa, India and Southeast Asia and including all the interactions and resistance proceeding from this site.

We know that across the Peninsula there were up to 40,000 indigene inhabitants, mainly Khoena and over the broader Western Cape up to 50,000 more, both Khoena and San, making up around 16 Khoena clan groupings and at least five San or /Xam groupings of different strengths, and the they were very rich in livestock. Van Riebeeck left a record of less known correspondence, other than his famous diaries. While the latter tended to portray him favourably by his own hand a more wider view of his correspondence and the views of others sheds a different light on the man. It also shows that he laid the foundations for the 160 years of wars that lead to the flight of the Cape Khoena to the northwestern Gariep district and to the mass genocide of the San despite their valiant wars of resistance.

Shortly after arriving at the Cape, Van Riebeeck in 1653 wrote to the VOC imploring them to allow him to round up all the Peninsula Khoena, put them in chains and force them into labour. The VOC refused his request. Then in 1657 he again wrote to the VOC outlining a plan and seeking approval to build 5 ‘redoubts’ in Hout Bay to form concentration camps into which he would lure the Peninsula Khoena and their cattle and then keep them so imprisoned so that they may continuously be forced to supply cattle to the company. This concept initially considered by the VOC but was rejected only because it would have cost too much and required many soldiers. This however was the complete opposite of the approach that Captain Janzsen had promoted. Van Riebeeck’s ideas set the paradigm of European- Indigene relations that has remained to this day. Forced removals and the “redoubt” concept which was group-areas and reservations lasted well after Jan van Riebeeck, right up to the imposition of the Group Areas Act under Apartheid.

There was much that was phony about the “skelm from Vietnam” and perhaps it all came together in the biggest con-trick pulled on all South Africans in the 20th century. The political ideological skewing of history came full circle when an image of van Riebeeck and his wife was popularised. This image of a handsome, wavy-haired and immaculately groomed Dutch gentleman was presented to us as statues, images on coins and banknotes, stamps and in pageants. It was as plastic as the historical yarn that we were fed. In the 1990s we learnt that this was not van Riebeeck at all, nor was the image of van Riebeeck’s wife genuine – that of Maria de la Quellerie. The original paintings are in a museum in the Netherlands and are of a certain Mr Vermuyden and his mistress Ms Kettering. A real painting was found of the aging Jan van Riebeeck who just did not have the looks for a romantic founder. The plagiarised images ae deeply embedded in the minds of South Africans and mirrors the skewed history and heritage that many still hold dear. This stymies our ability to move on as people in the South afria of today.

Likewise the “Skelm from Vietnam” was not quite the pious man either. Historian Mansell Upham tells us that while formally he forbade European company officials for having “carnal conversation” (sexual intercourse) with slaves and indigenes, privately he is on record as telling officials to go forth and “fruitify” them.

There are much more complexities in our past than many care to acknowledge, but also a wonderful focal point arises for us to move away from racial terminology and exclusive terminology in anchoring our local identities alongside our national, regional and pan African identities. My inquiry and studies looking at that first Goringhaicona port community at Camissa, make me proud to call myself Camissa, and proudly African before anything else. My 9th great-grandmother Krotoa, Autshumao’s niece, and another of my 9th great-grandmother’s was a young slave Lijsbeth Arabus. Both worked for the van Riebeeck family. I live in a place called South Africa within borders made by imperialism and colonialism. I am passionate about Southern Africa and Africa and I am proudly African. I am driven in this by my local heritage rooted in all that arises out of the Camissa footprint founded on the indigene experience at the river village and further enhanced by generations of indigenes, enslaved peoples and non-conformist Europeans who had children together.

The people of Camissa embraced and assisted the enslaved brought to our shores and these enslaved peoples embraced Camissa. In my family tree there are 24 slaves, 4 Khoena including Krotoa from the Goringhaicona at Camissa as well as an array of European and Afro-Europeans. Camissa  is meaningful….not the racial tag of ‘Coloured’ that was forced on us as an Apartheid badge of identity and says nothing. Indeed it is high time too that we stopped racialising our terminology. The state and all of us need to drop using terms like – Coloured, White, and Black to refer to our people.  There are three broad heritages that flow through people in South Africa an no rigid walls separating us – African, Afro-European and Afro-Asian. This is heritage and not race. The African family of communities is diverse as much as is the Afro-European and Afro-Asian heritages.

As Africans we as Camissa (not Coloured) take our rightful place alongside Zulu, Xhosa, Khoena, San (/Xam), Sotho, Korana, Tswana, Venda, Pedi, Nama, Griqua, Shangaan, Ndebele, Lembe, Swazi and others. We have many sub-community identities in the South African family of African diversity. Imposed ‘race’ identities are nonsense and divisive.

I have always been amazed that all writings on the early people of the Cape only look at the Khoena (Khoi) people through a lens of primitivism as stone and early iron age people. Very little effort is made to present a social history of these our African forebears or their civilisation.

Over the last 30 years or so, as an amateur historian and heritage activist, I have sought to shed a bit of light on some of the pointers that make up what can be called the history and heritage that falls between the cracks….. most especially in terms of both indigene history and that of Cape Slavery.

From just little bits of information, such as the statistic that I happened upon in the bookshop, over these last 30 years, a very different scenario presented itself to me about the founding of Cape Town as a port. None of the information that I put out there is really new. Very little is primary research. Much of the information lays buried, or even not so buried in the research of others. The information is just being viewed with different eyes and written up with a different perspective and then brought out for view by a non-academic audience.

Also most of our history is about the outside gaze on Africa and the Cape and its indigenous people…. I am presenting a perspective which dares to look at what happens when you start to look from the Cape shore –from the inside looking outward.

For many years now I have pointed out a number of things that should get us thinking differently about this past. We need to factor into our thinking that there was European and other visitation for at least 200 years before 1652 and, also numerous historical accounts show us that Phoenicians, Arabs, Javanese and Chinese were on our shores as visitors from 600BC in a continuum to 1421 when the Chinese rounded the Cape and circumnavigated the world.  Now here is some other exploration just waiting to be done – and what impacts did these have in the shaping of local social history? Some things too may well remain a mystery.

THE FIRST PEOPLE OF COLOUR WHO CALLED THEMSELVES AFRIKANERS

.When going over a historical account there is always just a little overlooked fact that will be the dead give-away tell-tale fact that will suggest that behind what is being served up as a historical “truth” is a much more interesting story.

Die Afrikaners

Jan Jonker Afrikaner and a group of the Orlams Afrikaners

So is the case of an organisation established in 1875 by Boer intellectuals in Paarl called “Die Genootskap van Regte Afrikaners” (GRA -The Association of Real Afrikaners…. or True Afrikaners).

Their starting point was that they recognised that what was referred to as Cape Low Dutch had emerged as the lingua franca of most Boers who could no longer speak pure Dutch and they christened their observation of this language variant – Afrikaans. Shortly after, they launched their newspaper “The Patriot” which made it clear that their mission was not just a language claim but that they were also founded on a claim to a “God-given land”.

The Association and their newspaper was deeply rooted in three things – language, land and people (language, country and nation) and thus became the early standard bearer of Afrikaner Nationalism. In 1881 a Boer protest movement known as the Zuid Afrikaansche Boeren Beschermings Vereeniging (South African Farmers’ Protection Association) of Jan Hendrik Hofmeyr emerged as a proto political party and joined with the GRA and formed a political party called the Afrikaner Bond which took its place in the Cape Parliament.

So why in seeking a more inclusive and respectful term as an aspirant and emergent national group did they not just call themselves “The Association of Afrikaners”. The answer lies in the tell-tale use of the term “regte” meaning “real” or “true”. In asking why they needed to do this, the obvious answer is that there must have already been people that called themselves “Afrikaners” and a language ‘Afrikaans’ that the new association wanted to both distinguish themselves from and lay claim to the term and language for themselves. It is this political usurping of the term “Afrikaner” or “African” and the language of “Afrikaans” that is the more interesting story than what became the dominant narrative.

There were immediately opponents of the announcement of this “new language” and use of the term “Afrikaander” later modified to “Afrikaner” and it came from within the Boer constituency from those who wanted to maintain High Dutch as their language despite the fact that youth were more and more taken by English or spoke the Cape Low Dutch. The reason that they gave for their opposition spells out why they were so opposed. They said that the adoption of this “Afrikaans patois” was nothing but an adoption of the “Hotnotstaaltjie”. Afrikaans was regarded as the language of those regarded as Khoena and ‘Coloured’….. the people derogatorily called “Hotnot-Basters” were those who called themselves Afrikaners and everyone knew it.

A popular story was partially related by the Afrikaans language movement to try to track the genesis of the term Afrikander to European settlers by referring to an utterance by a 16 year old boy, Henrik Biebouw. Detlef Biebouw was a German labourer (knegt) who had a child with a slave, Diana van Madagascar, belonging to Cornelis Linnes. Detlef then later bought Diana when their daughter Susanna was around 6 years old but he married an orphan girl Wilhelmina de Wit shipped from Rotterdam and they lived on the fringe with the mixed Khoena, slave and knegt lower class of Stellenbosch.

In 1694 Wilhelmina bore Detlef a son, Hendrik who grew up in this mixed community shunned by the settler mainstream. In 1710 the 16 year old Hendrik was brought to court after a drunk and rowdy disturbance of the peace the night before. Hendrik basically told the magistrate where to get off by implying that as a foreigner the magistrate had no right to be telling him how to behave in public – “because I am an African (Afrikaander)”, in reference to the locally born in his mixed community. The term was quite clear at that time and no respected European settlers would allow themselves to be referred to us such. The fact of the matter is also that by the time Hendrik was 20 he got on a ship and left the Cape for good.

Before 1710 the term was already well used by people of colour at the Cape as can here be illustrated. There were already a proto national group called the Orlam Afrikaners who were descendants of Khoena and Slaves who had trekked up from the Roodezand (Tulbagh) to the Gariep region and had left an indelible mark on the Southern African landscape. This Afrikaner dynasty had been using this term “Afrikaner” as their surname going back to their progenitor Oude Ram Afrikaner since the late 1600s. From a surname the term broadened to mean all of the followers of Jager Afrikaner – the fighter in the Gariep district. His cousin Jonker Afrikaner was the man who founded the city of Windhoek. Jager’s brother Afrikaner Afrikaner died in incarceration on Robben Island.

Some of my own forbears in the Roodezand (Tulbagh) were from this community of “Afrikaners of colour”. One of my 6th great grandmothers (paternal) had the inscription in her baptismal record – Kaatje Hottentotin. Her name was Johanna Catharina Voortman van de Caab. She had a long marriage with Heinrich Voortman, a German, and two of their daughters married two sons of French Hugenot settlers, the le Cordiers. Both sisters make up different lines in my family tree up to my paternal grandmother Elsie Petronella le Cordier who married my grandfather Pieter Francois Mellet in District Six in the 1920s where my father and his siblings were born. Many of today’s le Cordiers, le Codeurs and Kortjes all descend from these three mixed relationships at the Roodezand.

The term “Afrikaner” goes back to the early use of toponyms to denote where slaves were taken from…. Eg: Anthonie van Angola, Angela van Bengal etc. First generation slaves born in the Cape Colony were referred to as Eg…. Catherina van de Caab (Kaap). Persons born out of unions of slaves and indigene Khoena were given the toponym Eg…. Klaas van Afrika which then simply became Klaas Afrika or Klaas Afrikaander. It was thus that the old progenitor of the Afrikaner clan, born circa 1690, became known as Oude Ram Afrikaner whose son was Klaas Afrikaner. Around that time it became common to also refer to people born of mixed Khoena, slave and European relationships as Afrikaanders also known as Free Blacks. But it was considered a term for the low class labourers of colour.

Thus in the Cape as had occurred elsewhere in the colonial world the term “African” was used in the context of slavery. It had never been used within Africa as a term of identity except in North Africa in the town of Afariqa by the Afars. If one thinks through this it makes common sense. Why would anyone in Africa even know the term or think of a continental land mass until people were forcibly taken away and could look back to from where they had been taken into slavery. Each slave had their own locality from which they had been taken to coastal towns and then loaded onto ships and taken to new places. Collectively they began to refer to themselves by the continental name used by their captors – Africans. In the Cape which was the only place on Africa to which the Europeans had brought slaves, the terms van de Caab and van Afrika took its own unique twist. Afrikaner was a term denoting class, colour and mixing.

Afrikaans too, as a written language, predates the translation of the Bible into Afrikaans by a century and the publishing efforts of the Association of True Afrikaners by at least a half century. Texts from the Koran and Madrassa lessons written in phonetic Afrikaans using Arabic script exist to prove this assertion that the earliest written Afrikaans emerged from among the slaves at the Cape.

The first usage of the term Africa and African in South Africa as self-identifying terms for people and language is rooted amongst the Khoena, San and the slaves. Thus the term “Regte” meaning “True or Real” was an unfortunate subterfuge when adopted by the Association of True Afrikaners. Perhaps one day the children of the “Afrikaners of Colour” and the children of those who saw themselves as “Regte Afrikaners” may reconcile and “AfriKaaps” and “Regte Afrikaans” may reconcile too. Perhaps this approach to our history and the tense ties that bind us may hold the key for the resolution of the vexing issues of the future of both the Afrikaans language and those who still see themselves as “Regte Afrikaners”. It is wonderful to see that many young white Afrikaans speakers are exploring those aspects of history that have as Elna Boesak once put it ….fallen “tussen die kraake” and in so doing, finding liberation and connectedness with Africa and the Africans their forebears once rejected.

Where have all the Cape Khoena gone?

What happened to the more than 16 Cape-based Khoena clans  and where have the four large concentrations of San gone? Is it true to say that it is simply a case of the majority of today’s people labelled ‘Coloured’ are the only true descendants of the Khoe and the San? The complex answer to the former is the subject of this article and the answer to the second question is that this formulation is both simplistic and incorrect.

Khoe JJ

Notwithstanding the fact that probably around 35 – 40% of those that the Apartheid regime had classified as ‘Coloured’ are descended from the Khoena and the San in the Western Cape, the historic and scientific demographic of the Western Cape shows that the impact of slavery more than anything else has fashioned identity along with indigene heritage, imported indentured labour and the European/Eurasian tributary.

Indeed in the rural districts of the West Coast region as well as in the Northern Cape the figures may be as high as 70% among those labelled ‘Coloured’ and in the urban and peri-urban sprawl of the Cape Peninsula, and the rural districts of Boland and Overberg as low as 20% of people labelled ‘Coloured’ are of Khoena and San descent.

These assumptions are based on a large DNA study (The Living History Project that have been done on self-identifying individuals where 30% of those labelled ‘Coloured’ had Khoe and San mtdna (and 2% Y-Chromesome dna). The same studies interestingly showed that 17% of those labelled ‘Black’ also had Khoena and San mtdna (6% Y-Chromosome dna) and, those classified as ‘White’ and those classified as ‘Asian’ had 8,5% (0% Y-C dna) and 16% (0% Y-C dna)  Khoe and San mtdna. Notably those labelled ‘Coloured’ had 32% Bantu mtdna (22% Y-C dna); 22% Asian mtdna (16% Y-C dna); 13% Eurasian mtdna (48% Y-C dna); and 2,5% European mtdna (12% Y-C dna).

The question then is whether there is a historical explanation for why science shows us this evidence? Resoundingly, YES there is an explanation if we set aside the traditional propaganda history books and the racist ideas of ‘pure’ and ‘uncontaminated’ peoples as propagated by the Apartheid National Party ideologues. It is unfortunate that some today still tout these false notions as fact.

In the Western Cape we have 7 main historical tributaries into our ‘peopling’ identity today. The indigenes (Khoena, San and Bantu); the slaves (African, Indian and South East Asian); the Free Blacks (freed slaves, mixed Slave/Khoena and free black travelers; Europeans (from a range of countries); Maroons (runaways or drosters from the previous 4 groups); Exiles and Refugees; and Indentures and Migrants. By studying the interaction of these and the historical events involved, we are able through scientific dna studies show the relationship of history and science that underpins understanding of identity in the Cape. Along with this we have fairly advanced genealogical studies that also provide un-challengeable facts that record actual marriages, unions, births, deaths and descent that underpin the scientific evidence and the historical evidence that underpins the unraveling of ‘Coloured’ identity in the Western Cape as well as other identities. Purity of ‘race’ is totally debunked by these inter-related studies.

To understand what happened to the Khoena clans and the San of the Western Cape we have to go on a journey of persecution, war and resistance. It has been the covering over of this tragic story and fabrication of myths that has both insulted the memory of these our forebears and has denied us an proper understanding of this important element of our identity. For some who are the surviving direct descendants of the Khoena and the San it has denied them restitution and the opportunity to rebuild their social and clan identities. For those of us who have a strong affinity based partially on descent and wish to revive a broad sense of identity rooted in both our Khoena and San roots, the lack of clarity on the past is an impediment of how we move forward. And for those of us who simply wish to celebrate our Khoena and San ancestral roots as part of a tapestry of origins, likewise it is an impediment for us in moving forward, not to have all of the pieces of this puzzle.

Historical researcher Nigel Penn in his devoted work towards understanding what he calls the FORGOTTEN FRONTIER has provided us with the most useful and comprehensive  account of the hidden history of the ethnic cleansing of the Khoena and San of the Western Cape.

Four of my favourite characters in history were freedom fighter contemporaries in the closing years of a 160 year series of wars of resistance by the Khoena, San and Slaves to Dutch and subsequent British colonial land grabs and genocide. Khoena Chief David Stuurman, the enslaved Louis of Maritius, the rebellious priest Dr Johannes van der Kemp and the Itola warrior prophet Makana whose mother was Khoe and father was amaXhosa. They all died between 1807 and 1825 and each has an amazing story.

It is not their stories that I will relate here but rather the story of a 160 year conflict in which they were just the closing players. As the 160 years of war came to an end it over lapped with another 100 years war in the eastern Cape where Khoena, Slave Drosters and amaXhosa often also stood together. That war is fairly well covered by historians, albeit with terrible slants, while the 160 year war is not. In understanding this period we can better understand a complex process from which our identity rises like a phoenix. The story addresses the question of WHERE HAVE ALL THE CAPE KHOENA GONE?

Our history books give a distorted impression as to what happened to the Khoena (Khoi) and the San in the Cape Colony and writes out their resistance and survival strategies. Because of these deficiencies, distortions continue to this day. But thanks to ground-breaking research by people like Nigel Penn in his comprehensive work – ‘The Forgotten Frontier – Colonist & Khoisan on the Cape’s Northern Frontier in the 18th Century’ ((2005) we have a much better picture of the facts. I draw heavily on this work for this article

Is the Khoena and San story just a matter of understanding two wars of resistance ending in 1677 and then along came two devastating Smallpox epidemics in 1713 and 1755 and “poof” there were no more Khoena and San from that time onwards? That story ranks as taking joint first-prise as an absurd untruthful account alongside that other myth that Chief Autshumao the trader who had travelled to Jakarta and back and, ran a successful trading post at the Cape for just over 22 years, was just an ignorant thieving beach-bum called Harry the Strandlooper.

What actually happened and the scale of what happened is a really horrible story that cannot be swept under the carpet.

When the United Dutch East India Company (VOC) set up its fort right next Autshumao’s settlement at the Camissa in Table Bay on the Cape Peninsula (//Hui !Gaeb) there were 16 or more Khoena clans in the Western and Central Cape reaching to the lower reaches of the Eastern Cape. Likewise at least 5 large San communities were also living across the same territory. The Khoena and San living within the boundaries of the then mapped Cape up to the Piketberg in the West and to outskirts of Swellendam district in the East was estimated at 50,000 and with further later estimates of 40 – 50,000 more beyond and up to the Gariep River on the North West and the Fish River in the Keiskamma in the East.

What then actually happened to result in the figure for Khoena and so-called Bastard-Hottentots together being given as 14,883 in 1798 in the census of all within the Cape Colony? WHERE HAD ALL THE CAPE KHOENA GONE?

The white population in 1658 was 166 and the slave population was 187 and 146 years later in 1798 the white population had grown to 21,300 while slaves were at 25,754. (In the period 1653 to 1807 63,000 slaves were imported and between 1808 and 1856 another 8000 Prize Salves arrived. Both the European and the Slave populations had grown dramatically but Khoena together with mixed Khoena-Slave were drastically down to under 15,000 from 50,000 and many were now the offspring of mixed relationships between male slaves and captured Khoena and San women after being taken by commandos in raids where their male partners were slaughtered. It is this puzzle that remains hidden in various histories. (Ref:AT Brenner 2006 –Appendix A ‘Slavery and Khoisan Indentured Servitude in 18th Century Dutch Cape Colony)

The starting point of course is the two anti-colonial wars of resistance by the Khoena ending in 1660 and 1677 respectively. While the first war ended in a stalemate the second war had grave consequences when the Cochoqua were defeated and faced economic, political and social disintegration. Loss of life, restrictions on land and confiscation of livestock (1765 cattle and 4930 sheep) was a huge blow. By the time that Chiefs Gonnema and Oedosoa died in 1685 and 1689 respectively, the Cochoqua were pushed back towards Roodezand (Tulbagh) and their fragmentation had accelerated.

In 1686 when other groups of Khoena were also under pressure from the colonists the San and the Grigriqua also clashed with the Cochouqua further weakening them. Other Peninsula Khoena such as the Goringhaiqua, the Gorachouqua and the remnants of the Goringhaicona migrated northwards, staying for a while with the Namaqua and eventually making new formations at the Gariep such as the Korana, Witboois, Griquas and Orlam Afrikaners. By the time of the expansion to Stellenbosch and the Drakenstein, the Khoena Klapmats were moved on while remaining Peninsula Khoena went into servitude alongside slaves on white farms or in the case of the males many were forcibly conscripted into informal commandos which rode out under white command to raid cattle from Khoena groups deep in the interior.

The pressure mounted on the Khoena in the Tulbagh, Ceres, Waveren, Riebeeck Kasteel, Piketberg, Sandveld areas as well as to Cedarberg, Kouebokkeveld and Saldanha. The colonists wanted their cattle and would do anything to rustle cattle from the Khoena. The two Governors van der Stel at first tried their best to stop cattle rustling and murderous attacks on the Khoena and San and introduced harsh punishments and even death sentences to put an end to this state of affairs. The errant colonists did their utmost to opposed particularly Willem Adrian van der Stel, but the VOC in Europe decided that he was being too harsh on the colonists and that they should legally be able to trade with the Khoena. This was a de facto license to go and do as they please. The company officials also now had to compete with the colonists in the bartering and they were no saints either. The besieged Khoena and San faced with ruin had no option but to retaliate and a 7 year period of war broke out from 1701 – 1708. In the wake of the war came further expansion when grazing permits were introduced for colonists to enter the Khoena areas of retreat. By 1714 this was followed by a loan farm system that was introduced. This in fact ran rough shod over the peace treaty with the Khoena signed in 1705.

It was in the aftermath of the war and during the time of the granting of grazing rights to trekboers, that in 1713 a visiting Danish ship that had arrived in Table Bay brought a devastating epidemic of smallpox. By all accounts it killed off settlers, slaves, Free Blacks and Khoena. The growing and increasingly more powerful Free Black community was decimated and never really recovered. The Khoena were hardest hit with reports of hundreds laying at roadsides as far as Saldanha Bay and the Drakenstein and beyond. While this tragic event, repeated again in 1755, does not account for the huge decline of Khoena and San by 1798, it is acknowledged that it was a significant contributing factor, along with cattle theft, war, land appropriation after forced removals and genocide.

Between 1714 and 1717 more surviving Khoena now without leaders and clans became ‘contract’ or ‘indentured’ labourers alongside slaves and were really treat not too differently than slaves.

The Khoena and San who bordered on Waveren, Piketberg and Roodezand (Tulbagh) at this stage still maintained their strength and coherenance and a resistance war again flared up from 1715 -1716. Hundreds of Khoena and San men were killed in battles and raids by commandos. Women and children were then taken off deep into the colony and scattered about farms as ‘indentured’ servants and labourers. Young boys were brought up to serve in militia as conscripts. Nominally the Khoena labourers and servants were not enslaved but formally were free people under contract. As children of slave men by slave women would also become slaves that could be bought and sold, Slave men had relationships with Khoena and San women, who were often widowed by war, knowing that their children would be born free and were likely to grow up around them. Khoena women also knew that the terrible things that inevitably awaited their Khoena and particularly male San male children were less likely to befall them if they were regarded as Baster-Khoena. It was a survival tactic and it did work for them. Khoena, San and slaves co-operated as oppressed people, under the same oppressor at a range of levels and often innovatively. This included fighting alongside each other as resistance fighters. Many slaves ran away to join the Khoena and Orlams resistance groups in the north across the frontier and across the frontier in the east.

From 1717 – 1725 a combination of illness among livestock affecting both the indigene communities and the colonists resulted in a retreat by Khoena inland particularly after the 1716 war. This did not stop the Europeans pursuing the Khoena because they were after livestock due to their own perishing. The stolen livestock of the indigenes who were now also in inhospitable territory further disrupted communities, who in turn fled northwards. Even the VOC could now see that the license given to colonists to trade was having a devastating effect on those whom the VOC too had to trade with. So in 1727 the VOC returned to the practice that they had condemned the van der Stels for implementing and instituted a new ban on colonists from trading with the Khoena. Of course the VOC was also short of meat and found that regardless of the new ban the Khoena stocks could no longer yield for anyone. The state of war however did subside for a while. But by this time the colonial held territory under the VOC had literally been ethnically cleansed of free organised Khoena through the brutality of war and the Khoena on the borders of the Colony were facing impoverishment.

By 1732 colonists now had farms all along the entire Olifants River territory. From 1738 to 1740 a war of resistance again broke out as colonist trekboers moved beyond Piketberg to Namaqualand and from the Westcoast to beyond the Bokkeveld. The defeat of the Khoena and the San and the resultant peace treaty, which everyone knew was not worth anything opened up further expansion into the north east. But now the settlers were on their own as the VOC was too weak to extend its support so far. The trekboers and farmers became a law to themselves and their commandos had free reign. From 1740 through to 1770 settlement continued but the settlers were few in number in relation to the Khoena so far inland and things were relatively peaceful in the latter years and the scene for conflict shifted to the Roggeveld in the 1750s and the nature of the conflict changed. The Khoena and trekboers now cut off from the VOC found common ground and created joint commandos and attacked the San. The records show that these raids against the San were vicious and genocidal in nature. Single attacks resulted in deaths of between 50 to 90 San. But these, bad as they were, were just a precursor to what was to happen next.

In 1774 the VOC decided to formally adopt the commando system as part of its military apparatus and thereby give it further reach. While all of this expansion through killing and raiding had been going on in the west and central regions of the Colony, there had been gradual encroachment and pushing of the Khoena eastwards as well. In the east the Khoena had strong and friendly networks with the amaXhosa and there was strong familial relationships and mixed clans too. The san too were also very strong in the mountainous areas such as the Sneeuberg and the Bruintjieshoogte. The settler expansion was halted at the Fish River, the Sneeuberg and Bruintjieshoogte. The most formidable resistance came from the San and the colonists were not doing very well. With the trouble in the Nieuweveld and Roggeveld intensifying too, the new formal commandos were dispatched by the VOC. This was imperative for the VOC because it had granted almost 200 new farms to settlers stretching from the west to the east so as to consolidate the Cape Colony. The Commandos despatched against the San and the Khoena Resisters were literally extermination machines. They were under white command but were roughly made up of 50% whites and 50% Khoena conscripts brought up on farms and trained while still young. The San were referred to as Vermin and the kill rate increased more than three-fold from 1773 to 1774 to figures like 260 deaths in a single attack.

The San unlike the Khoena did not entertain peace treaties and fought to the bitter end. Commandos killed all adults taking no prisoners but young women and children. These too increased the labour pool alongside the slaves as ‘indetured’ labourers. The Sneeuberg Camdeboo and Swart Ruggens saw the greatest indigene resistance of all time. It became the killing fields of the Cape Colony that went beyond any definition of war. This carnage is what gave birth to the Western Cape and its trauma has been passed on from generation to generation. The resisting Khoena faced the same fate in which civil war elements entered to fray. The same genocide would later be adopted against the southern amaXhosa where all adults were shot and all crops and livestock burnt in a scorched earth approach adopted by the British in the early 1800s.

The Eastern Frontier and the North Eastern mountain people saw a brave and defiant fight to the last man and woman. In the 1780s a resistance history played out in the Cape like nowhere else in South Africa, before or after. Those who say that the Khoena and the San gave up the fight without resistance are just displaying their own ignorance. The history books have remained silence on how the Western Cape was won by the colonists and about the brave resistance. White settlement only occurred as a result of the wanton murder of indigene inhabitants across the Western Cape. The people and clans that occupied this territory did not simply get whipped out by disease, or magically disappear in a peaceful migration elsewhere. They were decimated by force in a colonial holocaust. Though the smallpox epidemics played their part these paled against the slaughter. By 1798 the now mixed Khoena / Khoena-Baster population was 14,883 and no longer had land, cattle or freedom. These survived with the assistance of their enslaved comrades and still fought and resisted in different ways. In the Roggeveld in December 1801 a combined force of Khoena and Slaves involving 70 resisters rose up against their oppressive farmer. In 1808 over 340 slaves and Khoena under the leadership of Louis of Mauritius rose up in the biggest slave rebellion ever. These events, and many of them, is what built a very special resistance relationship between two groups of people who by now share familial ties of ancestry.

The slavery and Khoena interface gradually merged over the next 50 years when after the proclamation of Ordinance 50 giving Khoena freedom of movement and land tenure and, emancipation of slaves from slavery, together the survivors formed new communities alongside every white town. Along the migration routes Khoena and mixed Khoena heritage survived on farms and in small towns.

But many exiles from the Colony also would become new resisters fighting other battles for survival as they fled from the South to the West to the northern Gariep territory also joined by those who fled from the East to join them. Migrants poured into the Gariep territory and after years of struggle formed new communities with a solid Khoena base but also took in resisters from other groups including slave drosters and a few non-conformist Europeans. Just north of the main Namaqua groups along the Gariep river from Pella to Prieska a number of San and Khoena groups lived side by side, sometimes peacefully and sometimes in conflict. They had brought many traditions from different parts of the South with them.

The Gariep communities running from Pella eastwards were the Nanningai San, Naugaap Khoena, various Eis San groups, Kaukoa Khoena, Gyzikou Khoena, Au Nameikoa San, Koow Einas San, Naw Keis San, Hoekeikoa San, Noueikoa San, Moncoboo San, and Khoena groups – Kouringeis Korana (or Gora), Husingais Korana (Gora), Kay Kora Korana (Gora).

They were joined by the Kok and Barends descendants of the Grigriqua and Bergenaar Basters who also entered the Gariep territory, followed by the Witboois who had found refuge with the Namaqua, and the Orlam Afrikaners. The Korana (Gora) largely are said to be from the fragmented maroon Khoena from the South such as the Gorachouqua and Goringhaiqua who also regrouped at the Gariep.

By 1800 the largest groups of Khoena now resided far away from the VOC rule and the Cape colony frontier. At the Gariep the Khoena were to thrive until the next major upheavals came. British rule, missionaries, the Boers from the Great Trek and the discovery of diamonds as well as Mfecane all would impact negatively and violently on these Khoena and San communities which had found temporary sanctuary. Many would migrate west into Nambia, North into the Free State, across the Drakensburg to the East and elsewhere. A few of those from Griqualand East followed their leader De Kneg, AAS le Fleur to the Western Cape and scattered to Mamre, Goodwood, Touws River and Plettenberg Bay. A few gravitated over a long period back to the Western Cape in search of work but had to compete with new indentured labourers from St Helena, Asia and other African countries as from 1856 the Prize Slave indentured labour stream that had continued after slaver was abolished now dried up. Mostly the Khoena exiled to the Gariep remained frozen in small rural communities in the Northern Cape.

Post liberation from Apartheid Khoena and San survivor communities often against great odds in rural communities and a few in cities have struggled to reclaim their past. Some others have created KhoiSan revivalist movements to do the same. Yet others celebrate with pride their Khoena, San and Slave Heritage and the heroic resistance of their forebears as a tapestry part of who they are today. All call has been made for recognition of the historic injustice against San, Khoena and enslaved forebears, land reparation and restitution of the memory of our forebears particularly in the Western Cape which has been stripped of all acknowledgements of the Khoena and San. Others look at us incredulously and say “What on earth are they talking about. They are making up history.” In the face of hostility on the one hand and very confused and inaccurate narratives on the other hand, there is an urgent need to develop a simple popular narrative on this history so that even kids can articulate this free from ridicule.

Our children should be learning about these atrocities and about the amazing resistance in schools. Our public places should have exhibits and names that speak to this heritage. South Africa as a country should acknowledge this stolen past and put a stop to the stunted and covered over histories from whatever quarter they emanate. From the 1510 first victorious military engagement with the then world super-power military force under Portuguese General d’Almeide to the 160 years war and beyond…. through to such modern liberation heroes as Basil February, Ashely Kriel, Anton Fransch, Coleen Williams and Dulcie September…… the sons and daughters of the Khoena, San and enslaved…. we can really be proud…. They rose up above adversity.

To read a more in-depth account please reference – – ‘The Forgotten Frontier – Colonist & Khoisan on the Cape’s Northern Frontier in the 18th Century’ ((2005) by Nigel Penn.

 

The Amazing Story of Cary and Harry – the founders of Cape Town

There are many injustices, falsifications and cover-ups in our South African history that indeed has also had everlasting impacts on us, how we see ourselves and how others perceive us. Of all of these many stories there is one to which I return again and again because without recognition of this cover-up which stands out from the rest, the erroneous accredited foundation of our City of Cape Town and indeed modern South Africa will go on for perpetuity and with it an everlasting negative impact, particularly on descendants of indigenes in this region of South Africa.

The story I refer to concerns two remarkable men whom the Europeans called Cary and Harry. Their real names were !Xhore and Autshumao and both originated out of the Goringhaiqua, a Peninsula based Khoena clan which settled on the banks of the //Gam i Ssa river (Camissa – sweet water/ Cape Town) in Table Bay, on the Cape Peninsula (//Hu !Gaeb). Both men contributed to the emergence of a new clan of maroon Khoena which became known as the Goringhaicona (!Kuinj//ai /kona).

Doman -

Later resistance leader Nommoa ‘Doman’

The name Goringhaicona meant the “children of the Goringhaiqua” and these were made up of entrepreneurial drifters and members of other clans – Gorachouqua (!Korakhwekwa), Goringhaiqua (!Kurinj//aikwa) and , Cochouqua (!Kukhwekwa) who for various reasons had branched off from other clans or suffered misfortune resulting in displacement or who were exiles from those clans. The Dutch had earlier labelled the Goringhaicona as the ‘Watermans’ (guardians of the freshwater //Gam I Ssa supplied to European ships) and then began using the first of the terms that blotted out their history, namely ‘Strandloopers’.

The story of how this //Gam I Ssa settlement of Goringhaicona came about is quite remarkable and indeed is the true story of the foundation of Cape Town, before the arrival of van Riebeeck in 1652. Though it has always been a very well documented story, it was covered up by constructed falsehoods and replaced by the story of the so-called Dutch founder of Cape Town, Jan van Riebeeck. This story was later dramatized and romanticised by visual misrepresentations of Jan van Riebeeck and his wife Maria de la Quellerie using the images of two unrelated Dutch figures , Bartholomeus Vermuyden and the woman said to have been his mistress Catharina Kettingh (These can be seen at the Rijksmuseum in Amsterdam as can be seen the portrait of the real Jan van Riebeeck).

I have on a previous occasion told the true story of Jan van Riebeeck, the disgraced VOC official caught out defrauding the company while serving in Hanoi (Tonkin) in Vietnam and Deshima in Japan. On his voyage of disgrace he passed the Cape of Good Hope and noticed that instead of any European power controlling this halfway shipping refreshment station, it was instead in the hands of local indigenes. He used this fact and the offering of his services to pioneer the establishment of Dutch control of the Cape refreshment station to redeem his honour. It thus came to pass that he wrested control of the trading station from the indigene Gorighaicona traders.

The real story of !Xhore and Autshumao – Cary and Harry, should be a red-letter or prominent story in history if only for the fact that these are the first recorded South African indigenes to have travelled to London and Jakarta and back in 1613 and 1630 respectively. The facts of these cases challenge the false story that speaks of ‘Harry the Strandlooper’ – a troublesome ignorant scavenging beach-bum of no real significance.

There had been regular shipping first by Chinese explorers dating back to at least 1421 and European shipping since 1488 that passed through Table Bay. By 1652 local indigenes hardly raised an eyebrow in their interactions with Europeans as they already had 200 years of engagement with peoples from beyond their shores. There was nothing magical about 1652. Up until 1590 relations were particularly precarious with the Portuguese due to the dramatic defeat and killing of Portugal’s greatest military commander and much of his army in 1510 by indigene Khoena when the Portuguese tried to teach the Khoena a lesson for daring to punish some Portuguese thieves.

From 1590 and for the next 62 years a brisk trade was carried out between a range of Europeans directly with the indigene Khoena at Table Bay. By the end of the 1590s Portugal’s dominance was overturned in the Eastern trade with the United Netherlands States, England and France making major inroads. The Dutch quickly took the lead by establishing the first powerful multinational company the United Dutch East India Company (VOC) and England, ever the rival, followed suit with the establishment of the English East India Company. By 1605 there were 25 Dutch ships alone, not counting the Portuguese, French or English vessels, stopping at Table Bay to trade for fresh provisions with the Khoena. First Iron was the main exchange for salt, water, meat (sheep and cattle), and hides, but this quickly changed first to copper and later to brass. Various documentation resources record the various rises and falls and rises of this economy and who the key roleplayers in this were.

It is in 1613 that the records first introduce us to the man who changed the face of trading with the Europeans – Cary (!Xhore) and introduced the modern economic foundations for what would become the City of Cape Town. In 1630 the records first introduce us to Harry (Autshumao) who established the first physical human and trading station in Table Bay at //Gam i Ssa which became the human and built environment foundation of Cape Town. In !Xhore’s case it was in 1613 that he was kidnapped and taken to London and returned to the Cape over a year later. In 1630 Autshumao it would seem of his own volition travelled with the English to Jakarta and back.

The English East India Company ship the Hector kidnapped !Xhore and another Khoena man in May 1613. The companion of !Xhore died at sea but he was delivered to Sir Thomas Smythe of the EEIC whose intention was to train !Xhore and return him to Table Bay to act as an intermediary to support trading with EEIC shipping. The experience of !Xhore in London was a torrid one for him and the full account can be read in “King of the Hottentots” by John Cope (1967).

On being returned to the Cape with what was seen by the English as “a small treasure” in June 1614, !Xhore established himself defensively inland and used his experience to his and his people’s advantage. A year later an English Fleet arrived under King James 1 envoy Sir Thomas Rowe who landed a party of settlers made up of released convicts from Newgate Prison under Captains Crosse and Peyton and the 19 Convict Settlers to establish an English Colony. !Xhore initially attempted to establish a mutually beneficial alliance with these ill-disciplined riff-raff but soon the Khoena and Convict Settlers clashed as they engaged in abuse of their indigene hosts. Notably there were no women amongst the settlers who quickly and indiscriminately in terms of status of relationships in the indigene community sought out Khoena women. Xhore who had an armed force of 1000 chased off the Newgate survivors of the conflict who took to longboats and sought refuge on Robben Island. Only three made it back to England 3 years later, were reconvicted and hanged on Newgate Gallows.

!Xhore was wary of the Dutch and although he generally traded with all the European powers was more consistent in his trade with the English. In 1626 he refused to assist the Dutch who visited in large numbers of vessels that year while he generously service English ships. It was in that year that a Welsh sailor recorded that “Cary who had been in England had been killed by Dutch mariners because he refused them food”. It was also noted that the reason Cary refused to assist the Dutch was “because of their ill-treatment of the blacks”. !Xhore’s abduction and return to the Cape actually backfired on the English and the Europeans as a whole. The indigene Khoena came to really understand the value of their livestock and also realised that they had been making a mistake in providing livestock to ships in such generous numbers as they had done before 1613.

Never again did the Khoena part with so easily and in such large numbers their sheep and cattle even although !Xhore’s own herd was 5000 strong. After Chief !Xhore’s demise for the next five years there was a dip in relations and trade between the Europeans and the indigene Khoena.

Then at the end of 1630 the English befriended a young cattleless marooned Khoena man by the name of Autshumao whom they called Harry. They put a proposition to him that they needed local people who could act as go-between trader agents between passing English ships and the inland Cochoqua who were said to have over 10 000 head of cattle and other resources. As part of the proposition that Autshumao accepted he travelled with the English to Jakarta – the Dutch VOC controlled centre of Batavia in Indonesia. In Batavia where he stayed for a year Autshumao’s linguistic skills improved in leaps and bounds and he learnt much about the Europeans – English, Dutch and French.

On his return Autshumao who the English called Harry convinced the English that they transfer himself and 20 of his followers together with sheep, to Robben Island where he would be able to set up a safe trading station. In 1633 Autshumao convinced the Dutch to bring another 30 of his followers over. It is this group of 50 maroons from the different clans under Chief Autshumao who established the Goringhaicona clan who founded the first trading station at the Cape.

Here on Robben Island they created lookouts for the ships and set up rudimentary light-house fires to guide the ships, offered a postal service and set up guides for carrying out negotiations for cattle, collected salt and water on the mainland. Autshumao at this stage mainly saw the English and the Dutch as his clients and warned off the French. He quickly learnt about the antagonisms between the different Europeans. Later he tried to use his very good relations with the English to his advantage against the Dutch.

The Dutch in 1642 wanted someone who was closer to themselves than the English so they then transported an indigene Khoena man by the name of Isaac to Batavia to train him as their point man. The Dutch point-man did not last long. Isaac disappeared from any record within two years.

Over the next decade, in the shadow of Table mountain, Autshumao or Harry, who was no ignorant beach-bum, armed with his mastering of languages and his first hand understanding of the Europeans and their ways from his year in Jakarta, as well as the expertise that he had gained over five years in European shipping movements and needs now built up a really good trading business supported by 60 -80 inhabitants of his trading station who could provide for every requirement by the visiting Europeans. Now English, Dutch, French and Portuguese used his services. He was an entrepreneur extraordinaire.

By 1639 Autshumao and his followers had asked to all be returned to the mainland and set up their permanent settlement on the banks of the //Gami I Ssa river, a stone’s throw from where the Castle stands today.

Twelve years later it was this well established trading settlement, with its rudimentary built environment that played host to Jan van Riebeeck and his men during a harsh winter while he built the first fort. It was little wonder that after 17 years of effort to build up a thriving business and settlement, and after warmly receiving Jan van Riebeeck and giving them hospitality at the settlement, that Autshumao was angered (as recorded by van Riebeeck who contray to the earlier advice of Commander Jansens chose to cut out the Khoena traders and deal directly with inland chiefs) by the turn of events.

Autshumao was now experiencing having his trading business and village stolen from under him and being cast in the role of a beach-bum scavenger.

Autshumao had forewarning about what could happen after the wrecking of the Haarlem when the Dutch survivors built a fragile Fort and remained for a year. The Commander of that Fort, Leendert Jansens was the co-author of the “Remonstrance” to the VOC Chamber of Seventeen which preceded Jan van Riebeeck’s “making himself available” after the first choice of the VOC no longer wished to go the Cape.

Unlike Jansens well argued good-neighbourliness policy around Dutch-Khoena relations and respect for the Khoena as livestock farmers and traders to whom a fair price should be paid, van Riebeeck’s approach was to strip Autshumao of his dignity and employed a dispossession course of action. During Jansens year long stay at the Cape he had nothing but praise and good things to say about the Khoena traders. Jan van Riebeeck took a completely different approach, villified Autshumao and, the descendants of the Dutch settlement completely airbrushed out of the history books the founding Camissa Trading Settlement established by indigenes.

Jan van Riebeeck took into his household as a servant, my 9th Great Grandmother, Krotoa also known as Eva at the age of ten. She was Chief Autshumao’s niece and over her short life (she died 21 years later) she acted as a translator, emissary and diplomat between the Dutch community in the Fort and the various Khoena clans. In Jan van Riebeeck’s Journal she is mentioned over 155 times and he owes much of his recorded understanding of the Khoena, their customs, communities, the names and characteristics of their leaders, their economy, language and heritage to this young woman whom that settler community used and abused.

Cape Town was thus not founded by the crooked, errant and transient Dutch Commander from Vietnam infamy (who only stayed for a decade), – he simply was the pioneering founder of the Dutch colonial settlement .

The village, that became a town, which became the City of Cape Town was founded by that entrepreneurial, Jakarta-trained trader Autshumao. He too, on the building blocks laid by Chief !Xhore who had been trained in London, established the basic sea-port trading economy and hospitality economy that Cape Town still has as its main characteristics today.

!Xhore too was the father of the agricultural trading economy. But the memory of this greatness is still denied to his descendants today and he is still referred to as that scoundrel beach-bum. Stop awhile and remember CARY & HARRY – Chiefs !Xhore and Autshumao and the true story of the founding of Cape Town.

Many make the mistake to simply an inaccurately depict the Khoena and San as landless wandering groups of primitive stone and ironage people with no fixed abode and a single form of economic activity. Modern history did not leave the Khoena and San behind. The South African museums and social anthropologists have always depicted the various people of South Africa before 1652 as primitives without civilisation and with no social history. Thus one can go to no museum that will tell you the names, dynasties, kingdoms, economies and stories of the Khoena, San, Nguni, Bakoni, Tswana, Sotho and other families of peoples in our country. Something needs to be done urgently about this. History did not start in 1652.

You can read Richard Elphick’s “KhoiKhoi and the Founding of White South Africa” (1985) and John Cope’s “The King of the Hottentots” (1967) two amongst many other works that will if read carefully and with an open mind give you a very different perspective on the beginnings of the social and economic development and the built environment of Cape Town that is most often simply ascribed to superior European abilities.

THE STORY OF THE FIRST TWO ‘COLOURED’ GOVERNORS AT THE CAPE – SIMON & WILLEM:

The period 1679 to 1713 at the Cape of Good Hope was a time when the Colony was poised to develop in a number of possible directions large due to the efforts of two men who in today’s language would have been said to be “Coloured”. The first two Governors of the Cape Simon van der Stel and his son Willem Adrian van der Stel were remarkable men who made an indelible contribution to development at the Cape, laying the foundations for possibly a very different future to the trajectory on which the Cape and indeed South Africa would develop.

simon van der Stel old young

Simon on retirement and Simon as a young man

Simon van der Stel was born on a ship in Mauritius where his father, Adrian, had been posted by the United Dutch East India Company as Commander. Simon’s mother was Maria Levens, the daughter of a slave by the name of Monica van Goa also known as Monica van der Kus. It was commonplace at the time for the Dutch men working in South East Asia to take non-European wives. Simon van der Stel became the first person not born in Europe and born of mixed parentage to be appointed Governor of the Cape. Indeed there had also been only Commanders at the Cape previously who reported to the Governor in Batavia.

Simon’s first seven years were spent in Mauritius. Thereafter he accompanied his parents to Saloor (Sri Lanka) where his father was killed and where his mother also died. In his teens he moved to Batavia (Jakarta). Only after he turned 20 years old did he find his way to Europe where in the United Dutch Provinces he was married and had his children. Then in 1679 Simon was first appointed Commander of the VOC refreshment Station at the Cape and later in 1691 the first Governor of the Cape colony. Simon came to the Cape without his wife from whom he was estranged and would never see her again, but all of his sons were with him at one time or the other at the Cape.

Simon died in 1712 but his son Willem Adrian had succeeded him as Governor in 1699. Under these first two “Coloured” Governors the Cape Colony prospered and underwent major changes. For one the conflictual manner in which van Riebeeck and his successors engaged with indigenes was turned around. The van der Stels felt that settlers should be otherwise focussed in farming diverse crops and raising sheep and aim to produce wool rather than compete with indigenes over keeping cattle herds. They recognised that the Khoena were excellent as cattle farmers and believed that they should be engaged with fairly in trade for cattle under conditions of good neighbourliness. This stand would ultimately lead to the downfall of the van der Stels at the Cape at the hands of those settlers who opposed this approach.

During this period a class of Free Burghers emerged who were referenced by historians as the Free Blacks. These were people of colour who had either been freed from slavery, or who were born from marriages and relationships between slaves, indigenes and Europeans, or who had come from elsewhere as free black travellers. Like other Free Burghers they contributed economically to the development of the colony as craftsmen, farmers, and drivers of commerce. Some of the most successful of the early inhabitants of the Cape Colony, such as Swarte Maria Evert, were Free Blacks. History has not accredited them for their pioneering roles. Under Simon van der Stel the infrastructure of Stellenbosch, Fraschhoek and the Drakenstein developed and his pioneers in this development long before the arrival of the French Huguenots were the Free Blacks.

The pioneer component in the Drakenstein were the Free Black farmers and artisans. By the time of Simon van der Stel’s death there were 17 Free Blacks in the Stellenbosch district of which Franschhoek was a part. Amongst these were artisan craftsmen such as Isaac van Terenate, Rangton of Bali, Anthonie van Saloor, Jafta van der Caab and Johannes Adriaanse. Free Black farmers included Jan van Saloor, Marquart van Saloor, Anthonie van Angola, Manuel van Angola and his wife Elizabeth van der Caab, and Louis van Bengalen. Other Free Black and mixed families settled along the Eerste River. Some of the oldest and most prestigious wine farms in the district were established by Free Blacks.

Amongst the Huguenot families there also were people of colour. The first owners of the farm Rust en Vrede were the French family Jacques and Marie-Madeleine De Savoyes. Their eldest daughter Margo married Christoffel Snyman the son of the Free Black burgers Anthonie from Bengal and Catharina of Palicatte. The Free Black farmer Christoffel Snyman and his French wife Margo, as Marie then called herself, became the second owners of the farm Zandvliet, today known as Solms-Delta. The first owner Silverbach had also been married to a Free Black woman.

The story does not end here. One of the sons of leading French Hugenots Francois and Cornelia Villion (Viljoen), Henning Viljoen, married Margo Snyman, after Christoffel Snyman the Free Black died. Christoffel and Margo had a “Coloured” daughter Catharina who in one of those twists of circumstances, married her step-father`s brother, Johannes Viljoen. Other Huguenot settlers like the Cordiers in my family tree had two of their sons marry free slave sisters. The early days at the Cape did not have entrenched segregation. All of these people were amongst the founders of the Coloured and African communities of today. They are also the black ancestors of many white families. After van der Stel died , Anna de Koningh a free slave and her husband took ownership of Groot Constantia.

Amongst the French Hugenots was also one, Jacob Etienne Gauch the son of French parents, but born in Switzerland in 1684 (Celigny). He came to the Cape in 1691 and settled in Franschhoek under the name Steven Gous. In 1718 he married a 13 year old freed slave girl, Catharina Bok. They had 7 children. When the widow Catharina died in 1767 she was able to bequeath her youngest son the farms “Berg en Dal” and “Klipheuwel”, plus 12,000 guilders in cash.  In the traditional white narratives of Franschhoek the threads of black history under Apartheid was carefully removed from the complex tapestry that should have reflected the diverse heritage of the area.

But in this area and among these people with mixed Indigene, European and diverse Slave roots, a cancer had taken root amongst a small minority within the over 500 Free Burghers. All the venom of this small group of 14 lead personalities and 49 supporters, was aimed at the van der Stels – Governor Willem Adrian in particular. Adam Tas and Huising were relatively new in the Colony and so were most of the supporters. They were not, in the main, the older rooted community that had developed since 1652.

To get a flavour of the mentality of Adam Tas the chief architect of the demise of the van der Stels I quote directly from editor Leo Foche who published the diary of Adam Tas in 1914, wherein he re-enacts in his introduction, all that venomous racism of Tas, Huising and the other co-conspirators in the “Brotherhood” of that time who sought to get rid of the van der Stel legacy.

He uses expressions like “he (Willem Adrian) had betrayed the cloven hoof” and goes on to say……..

“a strangely complex character (Willem Adrian), a character which still remains a mystery to many who have forgotten his mixed descent. His grandmother on his father’s side had been a coloured woman, Monica da Costa known among the Dutch as Maai Monica of the Coast……. But as is frequently the case with persons of mixed blood, the throw-back badness occurred in the third generation. The impression that Willem Adrian leaves upon us is that of the half Oriental. His character was not without its more admirable features, but he lacked balance and self-control, and the moral sense seems to have been entirely wanting….. His Oriental ostentation displayed itself…….His nature was at once weak and domineering……. Van der Stel reveals a character without a trace of honour or shame. His private life was no less reminiscent of his extraction…..(he) displayed all the characteristics of the “Eastern Potentate”.

Leo Fouche’s diatribe on the qualities of Willem Adrian van der Stel, leaves an impression that he knew the man personally but this was 200 years later. Clearly too, this is how Fouche viewed “Coloured” people of his day.

Adam Tas, a Jewish convert to Christianity, was a Dutch adventurer and fortune seeker who came out to the Cape from the Dutch United Provinces in 1697 at the age of 29 to join his aunt and her German husband Henning Huising who was quite a powerful farmer at the Cape of Good Hope. Henning Huising based at his home Meerlust in Stellenbosch was also a cattle rustler who preyed upon the cattle of the free Khoena in defiance of orders from the Governor that forbade stock theft from indigenes. Under van der Stel the official policy towards the Khoena was that they be shown respect and that their cattle and settlements not be touched.

Tas struck lucky when he married a rich widow, Elizabeth von Brakel in 1703 who had a number of farms. He was set for life enjoying a life of leisure, drinking, smoking his pipe and writing. Accounts have it that he was a hard taskmaster who made his workers labour every day even when others gave their labourers days off work. Only having been in the settlement for five years he became a central figure, Secretary of the “Brotherhood”, a movement among some settlers which were antagonistic to the United Dutch East India Company (VOC) which they felt dominated their lives with despotic rules and the officials regulated trade to their own advantage. More specifically the “Brotherhood” were antagonistic to the van der Stel family and to the extended Free Black community which they referred to as “the black brood among us”, as well as to the Governors protection of the Khoena interests. The “Brotherhood” was probably the earliest manifestation of what in the 20th century became the powerful “Broederbond” secret society among Afrikaner Nationalists.

On retiring van der Stel senior had put pen to paper to give Willem Adrian van der Stel guidance in continuing the transformation policies that he had began at the Cape. These highlighted a mixed policy that focussed on the inter reliance of a number of progressive policies related to sustaining the environment such as mass tree-planting, building a strong mixed agricultural economy that expanded into different types of agricultural product especially wool farming, wheat and maize farming, improving relations with indigenes by putting an end to cattle-stealing and terror attacks by Europeans on indigene communities, and care for the indigent.

Willem Adrian found that when they went on trading expeditions to Khoena kraals to formally purchase cattle the Khoena would have no stocks for sale and would complain that bands of Europeans of up to fifty heavily armed men went deep into the interior and robbed and killed Khoena and amaXhosa. These would return to the outskirts of Stellenbosch with large herds of the indigene cattle, which they sold. This cattle would also never be recorded on asset returns that had to be made to the Governor.

Tas, Huising and Jacob van der Heiden were the leading organisers of these killing and thieving expeditions. Faced by the resolute Governor Willem Adrian van der Stel intent on stopping the cattle rustling and murder of indigenes Adam Tas, Huising and the “Brotherhood” agitated among some of the farmers to find a way to get rid of the Governor and to restrict the powers of the VOC officials over them.

Tas and Hüising drafted a petition, accusing the Governor and his officials of abusing the company’s trading monopoly and giving themselves privileges and excessive land so as to dominate Free Burghers. Willem Adrian was singled out and accused of building a palace for himself amongst numerous other exaggerations.

This was coming from men like Tas and Huising who had come to the Cape with nothing just a few years earlier and had amassed huge tracts of land and cattle far beyond what was possible within the bounds of VOC policies.

Fourteen agitators managed to convince only 63 of the 550 free citizens to sign the creative and scurrilous petition and it was secretly sent to the VOC in Amsterdam. When the petition came to light and was initially rejected after 240 of the Free Burghers in the colony drafted a counter petition pointing out the wild exaggerations and giving their support to van der Stel there was an initial sigh of relief that the criminally inspired attempted impeachment of the Governor had been halted.

Tas was arrested in 1706, charged and convicted. Two others were also imprisoned while another was banished to Batavia and others including Henning Huising were sent to Amsterdam for trial.

Faced with the counter petition by 240 of the Free Burghers, outlining how they had lied and exaggerated the situation at the Cape, Tas and Huising played the race card. They said that the signatories could not be taken seriously as it was the word of people tainted by blackness against true Europeans: They said the signatories were ……

“Kaffirs, Mulattoes, Mesticos, Casticos, and all that black brood living among us who have been bred from marriages and other forms of mingling with Europeans and African Christians. To our amazement they have so grown in power, numbers and arrogance…. That they now tell us that they could and would trample us…. For there is no trusting the blood of Ham. (Gham)”.

The outcome however was not what van der Stel and his supporters had expected and was devastating. Willem Adrian was removed from the Cape and his property and livestock auctioned off. Other officials were also removed and new restrictions place on successors. Henning Huising, Tas and others not only won the day but also enriched themselves in taking over the dismissed VOC officials contracts and properties.The merits of the case, the criminal facts about the “Brotherhood” and the counter petition of the 240 was not considered. Two factors overrode all others.

The argument made by Tas, Huising and the original petitioners that the words of 240 Free Burghers against the 63 who signed their petition should not be considered because these were considered to be inferior people – they were Free Citizens but “Of Colour” – notably “the black brood among us” as well as those soft on natives.

The second factor pointed out was that half of the 63 signatories were of French origin and that most of the 63 were prominent members of the militias at the Cape and their disenchantment with the VOC officials may put the Cape at risk because the petitioners could become a friendly force to the interests of France.

As a result Tas and the others were released and Huising and those sent to Amsterdam returned triumphant. Tas renamed his farm – Libertas, to note his victory.

A great injustice took place which successive white nationalist and colonial historians have painted in glowing colours as a freedom fight between the small settler farming community and a despotic, corrupt and greedy VOC government.

More sober historians would later point out that under the van der Stels the most prosperous and balanced developmental period existed at the Cape and that a new framework for sustainable and improved relations with indigenes was laid and that the Free Black population prospered.

These more enlightened historians also began to show the roguishness that had been at work and that the Adam Tas legacy had little to do with championing freedom of any sort. As a result of this victory the real agenda of that small band of European settlers soon emerged with the introduction of pass laws for indigenes, harsher conditions for slaves in terms of freedom of movement and together with the impacts of the smallpox epidemic the growing power of the Free Black community was halted in its tracks.

Indeed Adam Tas laid down the founding intellectual tenets of Apartheid and white overlordship. He was the first to call for codified ‘pass laws’ and controls on all people of colour – indigenes, slaves, Free Blacks and those in mixed marriages.

Notwithstanding that the Cape was a colony and the VOC was a powerful multinational company which had invaded and ran roughshod over the indigene population and imported slaves for the backbreaking work of establishing the Cape Colony, the period of the two “Coloured” Governors of the Cape was a period of greatest vision, imagination, innovation and prosperity for all, which could have resulted in a different historical trajectory.

The Tas episode together with the devastating 1713 smallpox epedemic halted the trajectory of the Cape Colony becoming a different kind of society where people of Colour may have become the dominant force. The smallpox epidemic impacted most negatively on the indigene population numbers and on the Free Blacks and reinforced the newfound dominance of a clique among the post 1685 settlers and their beliefs in racial domination.

In making this assessment and assertions one is not saying that the VOC was not practicing monopoly, nor was not authoritarian…. indeed this was the case across the VOC empire and it would have been unusual for it not to have been evident at the Cape. The issue is whether the van der Stels were despotic and had all of the terrible characteristics that they were accused of and whether the accusers were simply hard done by innocents. As an authority the van der Stels were part of a long line of Commanders and officials at the Cape who careied out the same VOC practices in much more vulgar a fashion but were not challenged. The van der Stels more than any other VOC officials put the Colony on a prosperity track that benfitted all. The track record and later behaviours of the detractors showed highly questionable moarl standards.

The van der Stels had some amazing skills of a scientific, architectural, horticultural and agricultural nature that laid the basis for the development of the south Western Cape. Simon van der Stel also commission ground-breaking work in getting a better idea of the indigene people up both the east and west coasts and had record compiled and drawings made of people, natural habitat and plant life. Both Simon and Willem tried to re-engineer the Cape Settlement and to analyse where the European settlers had gone wrong particularly in relation to the land and its people. White supremacists emerged to stop them and the European authority, the VOC, took their side for reasons of expediency. This is a story of how racism took root at the Cape and where theory joined practice. You wont find this story in the history books.

SOME RESEARCH REFERENCES ON THE VAN DER STEL – TAS CONTROVERSY: The Diary of Adam Tas – Edited and Introduction by Leo Fouche (1914); Simon van der Stele n sy Kinders by A Boeseken (1964) Nassau Bpk, CT; The Shaping of SA Society by Richard Elphick and HermannGiliomee (1989) Maskew Millar Longman, CT; The Afrikaners: Biography of a People by Hermann Giliomee (2003(, Paarlr, CT; New History of SA by H Giliomee and B Mebenga (2007), Tafelberg Pub, CT; South Africa – The House of van der Stel by Ian D Colvin – Romance of Empire Series (1910); Willem Adrian van de Stel and other historical Studies by G McC Theal (1913) Maskew Millar, CT; History of South Africa before 1795 by G McC Theal (1964), Struik, CT; In defence of Willem Adrian van der Stel by HCV Liebbrandt (1897) Precis of the Archives of the Cape of Good Hope; SA in the making by Whiting Spilhaus, (1966) Juta CT; The Portraits of Simon van der Stel first Governor of the Cape by JB Bedauax, Stellenbosch Paper in Linguistics; Rare Portrait of Simon van der Stel (2012) National Antiques & Decorative Arts Faire, Sandton; That hath been by Dorothea Fairbridge, (1910) CT; Culture In a colonial Context: Africa and the Americas 1500 – 1900 by Adrien Delmas and Nigel Penn.