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63-548: AmaBhaca were formerly known as the Zelemus or AbakwaZelemu between the 1700s until 1830 when they were formally referred to as AmaBhaca. They are the descendants of chief Zelemu who lived in the Pongola and ruled his people who were part of the abaMbo people. Chief Zelemu shared the same ancestor with Chief Wushe by the name of Lufulelwenja. Zelemu and Wushe went separate ways in the early 1700s and their descendants were both called

126-503: A 1993 film , are about a white boy encountering a wandering San and his wife, and how the San's life and survival skills save the white teenagers' lives in a journey across the desert. James A. Michener 's The Covenant (1980), is a work of historical fiction centered on South Africa. The first section of the book concerns a San community's journey set roughly in 13,000 BC. In Wilbur Smith 's novel The Burning Shore (an instalment in

189-708: A 1997 conference in Cape Town on "Khoisan Identities and Cultural Heritage" organized by the University of the Western Cape . The term San is now standard in South African, and used officially in the blazon of the national coat-of-arms . The "South African San Council" representing San communities in South Africa was established as part of WIMSA in 2001. The term Basarwa (singular Mosarwa )

252-501: A Bushman (2002) on the murder of San tracker Optel Rooi by South African police; The Will To Survive (2009), which covers the history and situation of San communities in southern Africa today; and My Land is My Dignity (2009) on the San's epic land rights struggle in Botswana's Central Kalahari Game Reserve . A documentary on San hunting entitled, The Great Dance: A Hunter's Story (2000), directed by Damon and Craig Foster . This

315-418: A Kalahari San group's first encounter with an artifact from the outside world (a Coca-Cola bottle). By the time this movie was made, the ǃKung had recently been forced into sedentary villages, and the San hired as actors were confused by the instructions to act out inaccurate exaggerations of their almost abandoned hunting and gathering life. " Eh Hee " by Dave Matthews Band was written as an evocation of

378-658: A friendly king and rated Ncapayi as having a powerful military and as a threat. When the Boers came back, they attacked the Bhacas and raided with 700 men and 50 horses. This is said to have provided the spark for the British intervention in the Bhaca land (which had become part of Natal). An area near Maclear is called Ncapayi land (Kapayi land – because they could not pronounce "Nca"). IsiBhaca Bhaca , or IsiBhaca (Baca)

441-487: A hunter is able to obtain enough food, he can afford to have a second wife as well. Villages range in sturdiness from nightly rain shelters in the warm spring (when people move constantly in search of budding greens), to formalized rings, wherein people congregate in the dry season around permanent waterholes. Early spring is the hardest season: a hot dry period following the cool, dry winter. Most plants still are dead or dormant, and supplies of autumn nuts are exhausted. Meat

504-519: A list of Bhaca kings from the earliest known time when the Bhaca (then known as the Zelemus) were settled around the Lebombo region until the time they moved south to isiBubulungu to the present day KwaBhaca , iXopo, Bulwer , Underberg , Mzimkhulu. After the death of Ncaphayi the ruling line split into two sections, the great house section under Mdutyana moved back to Mzimkhulu. Ncaphayi's successor

567-545: A root saa "picking up from the ground" + plural -n in the Haiǁom dialect . "Bushmen" is the older cover term, but "San" was widely adopted in the West by the late 1990s. The term Bushmen , from 17th-century Dutch Bosjesmans , is still used by others and to self-identify, but is now considered pejorative or derogatory by many South Africans. In 2008, the use of boesman (the modern Afrikaans equivalent of "Bushman") in

630-541: A slow-acting arrow poison produced by beetle larvae of the genus Diamphidia . A set of tools almost identical to that used by the modern San and dating to 42,000 BC was discovered at Border Cave in KwaZulu-Natal in 2012. In 2006, what is thought to be the world's oldest ritual is interpreted as evidence which would make the San culture the oldest still practiced culture today. Historical evidence shows that certain San communities have always lived in

693-589: A study published in March 2011, Brenna Henn and colleagues found that the ǂKhomani San, as well as the Sandawe and Hadza peoples of Tanzania , were the most genetically diverse of any living humans studied. This high degree of genetic diversity hints at the origin of anatomically modern humans . A 2008 study suggested that the San may have been isolated from other original ancestral groups for as much as 50,000 to 100,000 years and later rejoined, re-integrating into

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756-430: A wealth of information in anthropology and genetics . One broad study of African genetic diversity , completed in 2009, found that the genetic diversity of the San was among the top five of all 121 sampled populations. Certain San groups are one of 14 known extant "ancestral population clusters"; that is, "groups of populations with common genetic ancestry, who share ethnicity and similarities in both their culture and

819-740: A year later. Driven by a lifelong fascination with this "vanished tribe," Van der Post published a 1958 book about this expedition, entitled The Lost World of the Kalahari. It was to be his most famous book. In 1961, he published The Heart of the Hunter, a narrative which he admits in the introduction uses two previous works of stories and mythology as "a sort of Stone Age Bible," namely Specimens of Bushman Folklore ' (1911), collected by Wilhelm H. I. Bleek and Lucy C. Lloyd , and Dorothea Bleek 's Mantis and His Friend. Van der Post's work brought indigenous African cultures to millions of people around

882-887: Is a Bantu language of South Africa . Traditionally considered a dialect of Swati , it is closer to Xhosa , Phuthi and Zulu . It is spoken southeast of Lesotho, where Sotho , Xhosa and Zulu meet, mainly around Mount Frere , Mzimkhulu , and to a lesser extent in Mount Ayliff , Matatiele , Harding , Bulwer , Underberg , Highflats , Umzinto , Umzumbe and Ixopo . Months in IsiBhaca: Example: Bendicela undithsengele amaqandza nentusi na ukhamba. Translation [Xhosa/Zulu/English]: Bendicela undithengele amaqanda nobisi xa uhamba : Bengicela ungithengela amaqanda nobisi ma uhamba : "Please buy me eggs and milk when you go out". Bushmen The San peoples (also Saan ), or Bushmen , are

945-401: Is particularly important in the dry months when wildlife cannot range far from the receding waters. Women gather fruit, berries, tubers, bush onions, and other plant materials for the band's consumption. Ostrich eggs are gathered, and the empty shells are used as water containers. Insects provide perhaps 10% of animal proteins consumed, most often during the dry season. Depending on location,

1008-656: Is spoken in areas such as Mount Frere , Ixopo , Umzimkhulu , and Bulwer . However, it is not recognized as an official language in South Africa or taught in schools. This has led to a decline in its use, as many amaBhaca are adopting dominant languages like isiXhosa , isiZulu , and English for social and economic reasons. IsiBhaca is considered to be near extinction. It faces significant challenges that threaten its survival. Despite this, efforts are made to preserve it through informal teaching and community initiatives. The linguistic shift highlights broader issues of language maintenance among minority groups in South Africa. Here's

1071-479: Is used for the San collectively in Botswana. The term is a Bantu ( Tswana ) word meaning "those who do not rear cattle", that is, equivalent to Khoekhoe Saan . The mo-/ba- noun class prefixes are used for people; the older variant Masarwa , with the le-/ma- prefixes used for disreputable people and animals, is offensive and was changed at independence. In Angola, they are sometimes referred to as mucancalas , or bosquímanos (a Portuguese adaptation of

1134-718: The Die Burger newspaper was brought before the Equality Court . The San Council testified that it had no objection to its use in a positive context, and the court ruled that the use of the term was not derogatory. The San refer to themselves as their individual nations, such as ǃKung (also spelled ǃXuun , including the Juǀʼhoansi ), ǀXam , Nǁnǂe (part of the ǂKhomani), Kxoe (Khwe and ǁAni), Haiǁom , Ncoakhoe , Tshuwau , Gǁana and Gǀui (ǀGwi) , etc. Representatives of San peoples in 2003 stated their preference for

1197-510: The Dutch term for "Bushmen"). The terms Amasili and Batwa are sometimes used for them in Zimbabwe . The San are also referred to as Batwa by Xhosa people and as Baroa by Sotho people . The Bantu term Batwa refers to any foraging tribesmen and as such overlaps with the terminology used for the "Pygmoid" Southern Twa of South-Central Africa. The hunter-gatherer San are among

1260-536: The Kalahari were first brought to the globalized world's attention in the 1950s by South African author Laurens van der Post . Van der Post grew up in South Africa, and had a respectful lifelong fascination with native African cultures. In 1955, he was commissioned by the BBC to go to the Kalahari desert with a film crew in search of the San. The filmed material was turned into a very popular six-part television documentary

1323-564: The Khoekhoe and descendants of more recent waves of immigration such as the Bantu , Europeans , and Asians . In 2017, Botswana was home to approximately 63,500 San, making it the country with the highest proportion of San people at 2.8%. 71,201 San people were enumerated in Namibia in 2023, making it the country with the second highest proportion of San people at 2.4%. In Khoekhoegowab ,

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1386-498: The "principal human rights concern" of that country. The San kinship system reflects their history as traditionally small mobile foraging bands. San kinship is similar to Inuit kinship , which uses the same set of terms as in European cultures but adds a name rule and an age rule for determining what terms to use. The age rule resolves any confusion arising from kinship terms, as the older of two people always decides what to call

1449-474: The 1870s, the last San of the Cape were hunted to extinction, while other San were able to survive. The South African government used to issue licenses for people to hunt the San, with the last one being reportedly issued in Namibia in 1936. From the 1950s through to the 1990s, San communities switched to farming because of government-mandated modernization programs. Despite the lifestyle changes, they have provided

1512-571: The AmaWushe and AbakwaZelemu. It was in the 1730 when their grandsons ( Khalimeshe and Mjoli) reunited again to form one tribe that later migrated south under the leadership of Madzikane ka Khalimeshe. The AmaBhaca primarily speak isiBhaca one of the Tekela languages in the Nguni branch , a mutually intelligible dialect with isiXhosa, isiZulu, and siSwati. IsiBhaca reflects their cultural identity and

1575-509: The Bhacas, attacking them on all sides. He drove the Bhacas before him on the ridge kuNowalala. Ncapayi was wounded and forced off the ridge, landing on a ledge. He was in a helpless condition with both arms broken and a severe assegai wound. He lay there for days, asking those who came to look at him to end his misery. After King Faku gave the order, he was killed. In about 1837 Boers arrived in Natal with herds of cattle. Between 1837 and 1840,

1638-532: The Boers fought the Bhacas who teamed up with the Bushmen to raid the herds. In about February 1838 the Boers settled in the upland of Natal and began to create the Republic of Natalia. After their victories over Dingane, they extended northward to uMfolozi and St. Lucia Bay. The Boers created arrangements with other kings and therefore did not consider them as enemies. For example, they considered King Faku to be

1701-564: The First People, published in 2006, are two of them. John Marshall and Adrienne Miesmer documented the lives of the ǃKung San people between the 1950s and 1978 in Nǃai, the Story of a ǃKung Woman. This film, the account of a woman who grew up while the San lived as autonomous hunter-gatherers, but who later was forced into a dependent life in the government-created community at Tsumkwe, shows how

1764-587: The Pondos wanted to attack the Thembus. They entered Thembuland on three occasions and each time succeeded. Soga asserted that cupidity was the force that brought Faku and Ncapayi together and to have destroyed their relationship later. In 1845 Ncapayi attacked Nyanda, the Right Hand section of the Pondos under Ndamase, the son of Faku. He raided Nyanda successfully. King Faku assembled an army and moved against

1827-539: The San consume 18 to 104 species, including grasshoppers, beetles, caterpillars, moths, butterflies, and termites. Women's traditional gathering gear is simple and effective: a hide sling, a blanket, a cloak called a kaross to carry foodstuffs, firewood, smaller bags, a digging stick, and perhaps, a smaller version of the kaross to carry a baby. Men, and presumably women when they accompany them, hunt in long, laborious tracking excursions. They kill their game using bow and arrows and spears tipped in diamphotoxin ,

1890-572: The San occupied the southern shores throughout the eastern shrubland and may have formed a Sangoan continuum from the Red Sea to the Cape of Good Hope . By the end of the 18th century after the arrival of the Dutch, thousands of San had been killed and forced to work for the colonists. The British tried to "civilize" the San and make them adopt a more agricultural lifestyle, but were not successful. By

1953-446: The San people (or Basarwa ), was conquered during colonization. Loss of land and access to natural resources continued after Botswana's independence. The San have been particularly affected by encroachment by majority peoples and non-indigenous farmers onto their traditional land. Government policies from the 1970s transferred a significant area of traditionally San land to majority agro-pastoralist tribes and white settlers Much of

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2016-833: The South African San Council and the South African San Institute. This benefit-sharing agreement is one of the first to give royalties to the holders of traditional knowledge used for drug sales. The terms of the agreement are contentious, because of their apparent lack of adherence to the Bonn Guidelines on Access to Genetic Resources and Benefit Sharing, as outlined in the Convention on Biological Diversity (CBD). The San have yet to profit from this agreement, as P57 has still not yet been legally developed and marketed. The San of

2079-532: The World (2005) compares San cave paintings from 200 years ago to Paleolithic European paintings that are 14,000 years old. Because of their similarities, the San works may illustrate the reasons for ancient cave paintings. The presenter Nigel Spivey draws largely on the work of Professor David Lewis-Williams , whose PhD was entitled "Believing and Seeing: Symbolic meanings in southern San rock paintings". Lewis-Williams draws parallels with prehistoric art around

2142-697: The active ingredient in the Hoodia plant, p57 (glycoside), to be used as a pharmaceutical drug for dieting. Once this patent was brought to the attention of the San, a benefit-sharing agreement was reached between them and the CSIR in 2003. This would award royalties to the San for the benefits of their indigenous knowledge. During the case, the San people were represented and assisted by the Working Group of Indigenous Minorities in Southern Africa (WIMSA),

2205-491: The arrival of Nqetho, a Chief of the Qwabes who had moved from Natal to escape King Shaka's army because he would not serve under King Dingane . When he entered Pondoland and tried to secure land by violence, Faku was anxious to evict him with Ncapayi's assistance. AmaBhaca drove them back into Natal and Dingane issued an instruction to kill Nqetho. The Thembus' defeat by the Bhacas, Faku to make an arrangement with Ncapayi when

2268-609: The book follows these markers throughout the world, demonstrating that all of humankind can be traced back to the African continent (see Recent African origin of modern humans , the so-called "out of Africa" hypothesis). The BBC's The Life of Mammals (2003) series includes video footage of an indigenous San of the Kalahari desert undertaking a persistence hunt of a kudu through harsh desert conditions. It provides an illustration of how early man may have pursued and captured prey with minimal weaponry. The BBC series How Art Made

2331-537: The desert regions of the Kalahari; however, eventually nearly all other San communities in southern Africa were forced into this region. The Kalahari San remained in poverty where their richer neighbours denied them rights to the land. Before long, in both Botswana and Namibia, they found their territory drastically reduced. Various Y chromosome studies show that the San carry some of the most divergent (earliest branching) human Y-chromosome haplogroups . These haplogroups are specific sub-groups of haplogroups A and B ,

2394-424: The early phases of European colonization, tens of thousands of Khoekhoe and San peoples lost their lives as a result of genocide, murder, physical mistreatment, and disease. There were cases of “Bushman hunting” in which commandos (mobile paramilitary units or posses) sought to dispatch San and Khoekhoe in various parts of Southern Africa." Much aboriginal people 's land in Botswana, including land occupied by

2457-401: The foraging San collectively. It was coined by Leonhard Schulze in the 1920s and popularized by Isaac Schapera in 1930. Anthropological use of San was detached from the compound Khoisan , as it has been reported that the exonym San is perceived as a pejorative in parts of the central Kalahari. By the late 1990s, the term San was used generally by the people themselves. The adoption of

2520-450: The gathering of food, but sometimes also partake in hunting. Water is important in San life. During long droughts, they make use of sip wells in order to collect water. To make a sip well, a San scrapes a deep hole where the sand is damp, and inserts a long hollow grass stem into the hole. An empty ostrich egg is used to collect the water. Water is sucked into the straw from the sand, into the mouth, and then travels down another straw into

2583-667: The government's policy regarding land tended to favor the dominant Tswana peoples over the minority San and Bakgalagadi . Loss of land is a major contributor to the problems facing Botswana's indigenous people, including especially the San's eviction from the Central Kalahari Game Reserve . The government of Botswana decided to relocate all of those living within the reserve to settlements outside it. Harassment of residents, dismantling of infrastructure, and bans on hunting appear to have been used to induce residents to leave. The government has denied that any of

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2646-460: The governments throughout Southern Africa to respect and reconstitute the ancestral land-rights of all San. John Marshall, the son of Harvard anthropologist Lorna Marshall , documented the lives of San in the Nyae Nyae region of Namibia over a period spanning more than 50-years. His early film The Hunters, shows a giraffe hunt. A Kalahari Family (2002) is a series documenting 50 years in

2709-400: The lives of the Juǀʼhoansi of Southern Africa, from 1951 to 2000. Marshall was a vocal proponent of the San cause throughout his life. His sister Elizabeth Marshall Thomas wrote several books and numerous articles about the San, based in part on her experiences living with these people when their culture was still intact. The Harmless People, published in 1959, and The Old Way: A Story of

2772-425: The lives of the ǃKung people , who lived for millennia as hunter gatherers, were forever changed when they were forced onto a reservation too small to support them. South African film-maker Richard Wicksteed has produced a number of documentaries on San culture, history and present situation; these include In God's Places / Iindawo ZikaThixo (1995) on the San cultural legacy in the southern Drakensberg; Death of

2835-501: The members of any of the indigenous hunter-gatherer cultures of southern Africa, and the oldest surviving cultures of the region. Their recent ancestral territories span Botswana , Namibia , Angola , Zambia , Zimbabwe , Lesotho , and South Africa . The San speak, or their ancestors spoke, languages of the Khoe , Tuu , and Kxʼa language families, and can be defined as a people only in contrast to neighboring pastoralists such as

2898-524: The music and culture of the San. In a story told to the Radio City audience (an edited version of which appears on the DVD version of Live at Radio City ), Matthews recalls hearing the music of the San and, upon asking his guide what the words to their songs were, being told that "there are no words to these songs, because these songs, we've been singing since before people had words." He goes on to describe

2961-460: The oldest cultures on Earth, and are thought to be descended from the first inhabitants of what is now Botswana and South Africa. The historical presence of the San in Botswana is particularly evident in northern Botswana's Tsodilo Hills region. San were traditionally semi-nomadic , moving seasonally within certain defined areas based on the availability of resources such as water, game animals , and edible plants. Peoples related to or similar to

3024-426: The ostrich egg. Traditionally, the San were an egalitarian society. Although they had hereditary chiefs , their authority was limited. The San made decisions among themselves by consensus , with women treated as relative equals in decision making. San economy was a gift economy , based on giving each other gifts regularly rather than on trading or purchasing goods and services. Most San are monogamous , but if

3087-510: The properties of their languages". Despite some positive aspects of government development programs reported by members of San and Bakgalagadi communities in Botswana, many have spoken of a consistent sense of exclusion from government decision-making processes, and many San and Bakgalagadi have alleged experiencing ethnic discrimination on the part of the government. The United States Department of State described ongoing discrimination against San, or Basarwa , people in Botswana in 2013 as

3150-484: The relocation was forced. A legal battle followed. The relocation policy may have been intended to facilitate diamond mining by Gem Diamonds within the reserve. Hoodia gordonii , used by the San, was patented by the South African Council for Scientific and Industrial Research (CSIR) in 1998, for its presumed appetite suppressing quality. A licence was granted to Phytopharm , for development of

3213-622: The rest of the human gene pool. A DNA study of fully sequenced genomes, published in September 2016, showed that the ancestors of today's San hunter-gatherers began to diverge from other human populations in Africa about 200,000 years ago and were fully isolated by 100,000 years ago. According to professors Robert K. Hitchcock, Wayne A. Babchuk, " In 1652, when Europeans established a full-time presence in Southern Africa, there were some 300,000 San and 600,000 Khoekhoe in Southern Africa. During

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3276-470: The song as his "homage to meeting... the most advanced people on the planet." In Peter Godwin 's biography When A Crocodile Eats the Sun , he mentions his time spent with the San for an assignment. His title comes from the San's belief that a solar eclipse occurs when a crocodile eats the sun. Laurens van der Post 's two novels, A Story Like The Wind (1972) and its sequel, A Far Off Place (1974), made into

3339-465: The southern people in the central Kalahari towards the Molopo River , who are the last remnant of the previously extensive indigenous peoples of southern Africa. The designations "Bushmen" and "San" are both exonyms . The San have no collective word for themselves in their own languages. "San" comes from a derogatory Khoekhoe word used to refer to foragers without cattle or other wealth, from

3402-576: The term "San" has a long vowel and is spelled Sān . It is an exonym meaning "foragers" and is used in a derogatory manner to describe people too poor to have cattle. Based on observation of lifestyle, this term has been applied to speakers of three distinct language families living between the Okavango River in Botswana and Etosha National Park in northwestern Namibia , extending up into southern Angola ; central peoples of most of Namibia and Botswana, extending into Zambia and Zimbabwe ; and

3465-578: The term was preceded by a number of meetings held in the 1990s where delegates debated on the adoption of a collective term. These meetings included the Common Access to Development Conference organized by the Government of Botswana held in Gaborone in 1993, the 1996 inaugural Annual General Meeting of the Working Group of Indigenous Minorities in Southern Africa (WIMSA) held in Namibia, and

3528-436: The two earliest branches on the human Y-chromosome tree . Mitochondrial DNA studies also provide evidence that the San carry high frequencies of the earliest haplogroup branches in the human mitochondrial DNA tree. This DNA is inherited only from one's mother. The most divergent (earliest branching) mitochondrial haplogroup, L0d , has been identified at its highest frequencies in the southern African San groups. In

3591-582: The use of such individual group names, where possible, over the use of the collective term San . Adoption of the Khoekhoe term San in Western anthropology dates to the 1970s, and this remains the standard term in English-language ethnographic literature, although some authors later switched back to using the name Bushmen . The compound Khoisan is used to refer to the pastoralist Khoi and

3654-462: The world for the first time, but some people disparaged it as part of the subjective view of a European in the 1950s and 1960s, stating that he branded the San as simple "children of Nature" or even "mystical ecologists." In 1992 by John Perrot and team published the book "Bush for the Bushman" – a "desperate plea" on behalf of the aboriginal San addressing the international community and calling on

3717-530: The world, linking in shamanic ritual and trance states. A 1969 film, Lost in the Desert , features a small boy, stranded in the desert, who encounters a group of wandering San. They help him and then abandon him as a result of a misunderstanding created by the lack of a common language and culture. The film was directed by Jamie Uys , who returned to the San a decade later with The Gods Must Be Crazy , which proved to be an international hit. This comedy portrays

3780-477: The year that Madzikane was killed, Ncapayi entered Thembuland to avenge the death. The Thembus under King Ngubengcuka made an ineffectual stand and the Bhacas swept away a large number of cattle. Before Madzikane died and because of his relationship with King Faku , he advised his son to temporarily be a tributary King in Pondoland . Ncapayi took the advice and Faku welcomed the Bhacas, which coincided with

3843-539: The younger. Relatively few names circulate (approximately 35 names per sex), and each child is named after a grandparent or another relative, but never their parents. Children have no social duties besides playing, and leisure is very important to San of all ages. Large amounts of time are spent in conversation, joking, music, and sacred dances. Women may be leaders of their own family groups. They may also make important family and group decisions and claim ownership of water holes and foraging areas. Women are mainly involved in

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3906-504: Was his son from the great house King Diko who was birthed by Queen Mamjucu. King Ncapayi had many wives. The first wife, Makhohlisa (daughter of Dzanibe clan), gave birth to King Diko and Sogoni. His second wife, Indlu yekunene, bore him Makaula, while his third wife Iqadi lendlu enkulu, produced Dabula, Tshalaza and Mpongoma. Ncapayi is said to have been a fearless freebooter , and a diplomat of note who showed more intelligence than his father Madzikane. According to Rev. Soga, during

3969-532: Was reviewed by Lawrence Van Gelder for the New York Times , who said that the film "constitutes an act of preservation and a requiem." Spencer Wells 's 2003 book The Journey of Man —in connection with National Geographic 's Genographic Project —discusses a genetic analysis of the San and asserts their genetic markers were the first ones to split from those of the ancestors of the bulk of other Homo sapiens sapiens. The PBS documentary based on

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