A brief background of the Nama Revival in South Africa

Since the eighties particular groups of descendants of Khoe and San people in South Africa became increasingly aware of their lost heritage. This was in tune with the changing political environment in the country and gained momentum with the advent of democracy and a constitution that guarantees freedom of association and protection of minority rights.

The seriousness of this “reconscientisation” of the Nama's cultural lineage was highlighted in 1991 with the establishment of the Richtersveld National Park, in the farmost North-west corner of Namaqualand, next to the Namibian border. Only after 18 years of negotiations (read fighting) with the then apartheid government, did the Nama people (believed to be extinct by those in power for many years) allowed the establishment of a national park on their doorstep; the Richtersveld, which is South Africa’s only mountain desert.

But what was the problem? The National Party government of the time wanted to establish this conservation park in an area where the Nama people have being herding their goats and sheep for at least 2000 years – without consulting them! Moreover, the Nama people were to loose the right to let their stock graze in the area that would be confined by the park. Yet, nobody knew the plants, soil, wildlife, weather patterns, etc. better than them. So how could they not take part in the conservation process? Demonstrations and marches to parliament in Cape Town followed and eventually, the National Government gave up. Conservation was redefined, as was the international move at the time. Locally, the concept of Peoples and Parks was born; and probably South Africa’s first working example of eco-tourism. Proceedings from tourism are made available for community development while employment and entrepreneurial opportunities in the park raised the standard of living significantly.

Today, the struggle continues. For one, against a government that seem slow to acknowledge the concept of indigenous, or at least first peoples. There are distressing signals that, as before, the history of the Khoesan will once again be neglected – if not ignored - as the history books are rewritten. In the name of nation-building and political correctness it is seen as not conducive for a harmonious society to state that a particular group of people was here long before others.

Embracing this concept will also not only add extra vigour to the debate of “africaness”. Recognition of indigenous rights, which is defined separately from human rights, will open up access to land, education language of choice, self-regulation, etc. as is dictated by international convention. All of which is catered for to a large extent by our advanced constitution, but will still cost the government dearly in resources.

There is also the struggle to gain acceptance amongst our own co-descendants. The majority of Khoesan descendants, especially those in urban areas, want nothing to do with the issue, and identify exclusively with being coloured or brown. It is seen as “backwards” and something to be ashamed of. Those of mixed descendence will still talk with pride about the European part of their heritage. Never the Khoe or San part. So wider awareness and acceptance of the revival will take time – if ever. Decolonising the mind as they say. There is also the risk that the debate might become mainly the reserve of academics and intellectuals. At the moment, however, the balance seems healthy with activists represented by the poorest of communities.

Documentation of the history of the Khoesan is very sketchy, and thankfully, academics and sections of the media are doing their part. But as part of the revival there is also the individual need to go back and dig deep. Every bit of historic detail will contribute to the reconstruction of a past that almost went forgotten. Government has conducted a “status quo” report on the Khoesan, the result of which will influence the strategy the reconstruction will follow.

We are rounding the bend and there is no turning back.