Hubbry Logo
KhoisanKhoisanMain
Open search
Khoisan
Community hub
Khoisan
logo
8 pages, 0 posts
0 subscribers
Be the first to start a discussion here.
Be the first to start a discussion here.
Khoisan
Khoisan
Khoisan
View on Wikipedia
from Wikipedia

Khoisan (/ˈkɔɪsɑːn/ KOY-sahn) or Khoe-Sān (pronounced [kʰoɪˈsaːn]) is an umbrella term for the various indigenous peoples of Southern Africa who traditionally speak non-Bantu languages, combining the Khoekhoen and the Sān peoples. Khoisan populations traditionally speak click languages. They are considered to be the historical communities throughout Southern Africa, remaining predominant until Bantu and European colonisation. The Khoisan have lived in areas climatically unfavourable to Bantu (sorghum-based) agriculture, from the Cape region to Namibia and Botswana, where Khoekhoe populations of Nama and Damara people are prevalent groups. Considerable mingling with Bantu-speaking groups is evidenced by prevalence of click phonemes in many Southern African Bantu languages, especially Xhosa.

Key Information

Many Khoesan peoples are the descendants of an early dispersal of anatomically modern humans to Southern Africa before 150,000 years ago.[a] (However, see below for recent work supporting a multi-regional hypothesis that suggests the Khoisan may be a source population for anatomically modern humans.)[4] Their languages show a limited typological similarity, largely confined to the prevalence of click consonants. They are not verifiably derived from a single common proto-language, but are split among at least three separate and unrelated language families (Khoe-Kwadi, Tuu and Kxʼa). It has been suggested that the Khoekhoe may represent Late Stone Age arrivals to Southern Africa, possibly displaced by Bantu expansion reaching the area roughly between 1,500 and 2,000 years ago.[5]

Sān are popularly thought of as foragers in the Kalahari Desert and regions of Botswana, Namibia, Angola, Zambia, Zimbabwe, Lesotho and South Africa. The word sān is from the Khoekhoe language and refers to foragers ("those who pick things up from the ground") who do not own livestock. As such, it was used in reference to all hunter-gatherer populations who came in contact with Khoekhoe-speaking communities, and largely referred to their lifestyle. It made distinction from pastoralist or agriculturalist communities, and had no ties to any particular ethnicity. While there are attendant cosmologies and languages associated with this way of life, the term is an economic designator rather than a cultural or ethnic one.

Name

[edit]

The compound term Khoisan / Khoesān is a modern anthropological convention in use since the early-to-mid 20th century. Khoisan is a coinage by Leonhard Schulze in the 1920s and popularised by Isaac Schapera.[6] It entered wider usage during the 1960s, based on the proposal of a Khoisan language family by Joseph Greenberg.

During the Colonial/Apartheid era, Afrikaans-speaking persons with partial Khoesān ancestry were historically also grouped as Cape Blacks (Afrikaans: Kaap Swartes) or Western Cape Blacks (Afrikaans: Wes-Kaap Swartes). This was done to distinguish them from the Bantu-speaking peoples, the other indigenous African population of South Africa who also had significant Khoe-San ancestry.[7]

The term Khoisan (also spelled KhoiSan, Khoi-San, Khoe-San[8]) was also introduced in South African usage as a self-designation after the end of apartheid in the late 1990s. Since the 2010s, there has been a Khoisan activist movement, demanding recognition and land rights from the government and the white minority which owns large parts of the country's private land.[9][10][11]

San man collecting devil's claw

History

[edit]

Origins

[edit]
Further information: Peopling of Africa, Haplogroup L0, and Proto-Human language § Phonemic diversity
Further information: Klasies River Caves, Boomplaas Cave, and Blombos cave
Approximate area of the origin of L0d and L0k haplogroups in southern Africa, dated to before 90,000 years ago by Behar et al. (2008).[12]

It is suggested that the ancestors of the modern Khoisan expanded to southern Africa (from East or Central Africa) before 150,000 years ago and possibly as early as before 260,000 years ago.[13][14] By the beginning of the MIS 5 "megadrought" 130,000 years ago, there were two ancestral population clusters in Africa; bearers of mt-DNA haplogroup L0 in southern Africa, ancestral to the Khoi-San, and bearers of haplogroup L1-6 in central/eastern Africa, ancestral to everyone else.[citation needed] This group gave rise to the San population of hunter gatherers. A much later wave of migration, around or before the beginning of the Common Era,[15] gave rise to the Khoe people, who were pastoralists.[16]

Due to their early expansion and separation, the populations ancestral to the Khoisan have been estimated as having represented the "largest human population" during the majority of the anatomically modern human timeline, from their early separation before 150 kya until the recent peopling of Eurasia some 70 kya.[17] They were much more widespread than today, their modern distribution being due to their decimation in the course of the Bantu expansion. They were dispersed throughout much of southern and southeastern Africa. [citation needed]There was also a significant back-migration of bearers of L0 towards eastern Africa between 120 and 75 kya. Rito et al. (2013) speculate that pressure from such back-migration may even have contributed to the dispersal of East African populations out of Africa at about 70 kya.[18]

Recent work has suggested that the multi-regional hypothesis may be supported by current human population genetic data. A 2023 study published in the journal Nature suggests that current genetic data may be best understood as reflecting internal admixtures of multiple population sources across Africa, including ancestral populations of the Khoisan.[4]

Late Stone Age

[edit]
Further information: Kalahari Debate and Sangoan
Schematic representation of the "out of South Africa" migration of the post-Eemian Middle to Late Stone Age (after 100 kya) inferred from mtDNA haplogroup L0 in modern African populations (Rito et al. 2013).[18]

The San populations ancestral to the Khoisan were spread throughout much of southern and eastern Africa throughout the Late Stone Age after about 75 ka. A further expansion dated to about 20 ka has been proposed based on the distribution of the L0d haplogroup. Rosti et al. suggest a connection of this recent expansion with the spread of click consonants to eastern African languages (Hadza language).[18]

The Late Stone Age Sangoan industry occupied southern Africa in areas where annual rainfall is less than a metre (1000 mm; 39.4 in).[19] The contemporary San and Khoi peoples resemble those represented by the ancient Sangoan skeletal remains.

Against the traditional interpretation that find a common origin for the Khoi and San, other evidence has suggested that the ancestors of the Khoi peoples are relatively recent pre-Bantu agricultural immigrants to southern Africa who abandoned agriculture as the climate dried and either joined the San as hunter-gatherers or retained pastoralism.[20]

With the hypothesised arrival of pastoralists and Bantoid agro-pastoralists in southern Africa around 2,300 years ago, linguistic developments later became evident in the adoption of click consonants and loanwords from ancient Khoe-San languages. These influenced the evolution of blended agro-pastoralist and hunter-gatherer communities, which would eventually give rise to the modern, amalgamated native linguistic communities found today in South Africa, Botswana, and Namibia (e.g., in South African Xhosa, Sotho, Tswana, Zulu people).[21]

Today these groups represent the quantitative majority of extant admixed ancient Khoe-San descendants by the millions.[22]

Historical period

[edit]
Further information: Hottentot, Khoikhoi, Nama people, Damara people, and Khoe languages
Further information: San people, ǃKung, and Kxʼa languages

The Khoikhoi entered the historical record with their first contact with Portuguese explorers, about 1,000 years after their displacement by the Bantu. Local population dropped after the Khoi were exposed to smallpox from Europeans. The Khoi waged more frequent attacks against Europeans when the Dutch East India Company enclosed traditional grazing land for farms. Khoikhoi social organisation were profoundly damaged and, in the end, destroyed by colonial expansion and land seizure from the late 17th century onwards. As social structures broke down, some Khoikhoi people settled on farms and became bondsmen (bondservants) or farm workers; many were incorporated into existing Khoi clan and family groups of the Xhosa people. Georg Schmidt, a Moravian Brother from Herrnhut, Saxony, now Germany, founded Genadendal in 1738, which was the first mission station in southern Africa,[23] among the Khoi people in Baviaanskloof in the Riviersonderend Mountains. Early European settlers sometimes intermarried with Khoikhoi women, resulting in a sizeable mixed-race population now known as the Griqua. The Griqua people would migrate to what was at that time the frontierlands of the Xhosa native reserves and establish Griqualand East, which contained a mostly Xhosa population.

A Khoikhoi settlement in Table Bay, as depicted in an engraving in Abraham Bogaert's Historische Reizen, 1711

Andries Stockenström facilitated the creation of the "Kat River" Khoi settlement near the eastern frontier of the Cape Colony. The settlements thrived and expanded, and Kat River quickly became a large and successful region of the Cape that subsisted more or less autonomously. The people were predominantly Afrikaans-speaking Gonaqua Khoi, but the settlement also began to attract other Khoi, Xhosa and mixed-race groups of the Cape.

The so-called "Bushman wars" 1673–1677 were to a large extent the response of the San after their dispossession.[citation needed]

At the start of the 18th century, the Khoikhoi in the Western Cape lived in a state dominated by the Dutch. By the end of the century the majority of the Khoisan operated as 'wage labourers', not that dissimilar to slaves. Geographically, the further away the labourer was from Cape Town, the more difficult it became to transport agricultural produce to the markets. The issuing of grazing licences north of the Berg River in what was then the Tulbagh Basin propelled colonial expansion in the area. This system of land relocation led to the Khoijhou losing their land and livestock as well as dramatic change in the social, economic and political development.[24]

After the defeat of the Xhosa rebellion in 1853, the new Cape Government endeavoured to grant the Khoi political rights to avert future racial discontent. The government enacted the Cape franchise in 1853, which decreed that all male citizens meeting a low property test, regardless of colour, had the right to vote and to seek election in Parliament. The property test was an indirect way by the British Cape Government (who took over from the Dutch in 1812) to retain a racist based system of governance because on average only white people owned property adequate to meet the test.[25]

In the Herero and Nama genocide in German South-West Africa, over 10,000 Nama are estimated to have been killed during 1904–1908.[26][27]

San family in Namibia

The San of the Kalahari were described in Specimens of Bushman Folklore by Wilhelm H. I. Bleek and Lucy C. Lloyd (1911). They were brought to the globalised world's attention in the 1950s by South African author Laurens van der Post in a six-part television documentary. The Ancestral land conflict in Botswana concerns the Central Kalahari Game Reserve (CKGR), established in 1961 for wildlife, while the San were permitted to continue their hunter-gatherer lifestyle. In the 1990s, the government of Botswana began a policy of "relocating" CKGR residents outside the reserve. In 2002, the government cut off all services to CKGR residents. A legal battle began, and in 2006 the High Court of Botswana ruled that the residents had been forcibly and unconstitutionally removed. The policy of relocation continued, however, and in 2012 the San people (Basarwa) appealed to the United Nations to force the government to recognise their land and resource rights.

Following the end of apartheid in 1994, the term "Khoisan" has gradually come to be used as a self-designation by South African Khoikhoi as representing the "first nations" of South Africa vis-a-vis the ruling Bantu majority. A conference on "Khoisan Identities and Cultural Heritage" was organised by the University of the Western Cape in 1997.[28] and "Khoisan activism" has been reported in the South African media beginning in 2015.[9]

The South African government allowed Khoisan families (up until 1998) to pursue land claims which existed prior to 1913. The South African Deputy Chief Land Claims Commissioner, Thami Mdontswa, has said that constitutional reform would be required to enable Khoisan people to pursue further claims to land from which their direct ancestors were removed prior to 9 June 1913.[29]

  • "Bosjemans frying locusts", aquatint by Samuel Daniell (1805).
    "Bosjemans frying locusts", aquatint by Samuel Daniell (1805).
  • San woman in Namibia (1984 photograph)
    San woman in Namibia (1984 photograph)
  • Bushman camp 2005
    Bushman camp 2005

Discoveries

[edit]

In 2019, scientists from the University of the Free State discovered 8,000-year-old carvings made by the Khoisan people. The carvings depicted a hippopotamus, horse, and antelope in the 'Rain Snake' Dyke of the Vredefort impact structure, which may have spiritual significance regarding the rain-making mythology of the Khoisan.[30]

Violence against the Khoisan

[edit]

Herero and Nama genocide

[edit]
Main article: Herero and Nama genocide

During the Herero and Nama genocide, about 10,000 Nama, a Khoekhoe group, and an unknown number of San people were killed in an extermination campaign by the German Colonial Empire between 1904 and 1908.

Forced relocation in Botswana

[edit]
See also: Ancestral land conflict in Botswana

In Botswana, many of the indigenous San people have been forcibly relocated from their land to reservations. To make them relocate, they were denied access to water on their land and faced arrest if they hunted, which was their primary source of food.[31] Their lands lie in the middle of the world's richest diamond field. Officially, the government denies that there is any link to mining and claims the relocation is to preserve the wildlife and ecosystem, even though the San people have lived sustainably on the land for millennia.[31] On the reservations they struggle to find employment, and alcoholism is rampant.[31]

Languages

[edit]
Main article: Khoisan languages
Green: The modern distribution of the Khoisan languages spoken by Khoi and San peoples, plus the Sandawe language of the Sandawe people and Hadza language of Tanzania.

The "Khoisan languages" were proposed as a linguistic phylum by Joseph Greenberg in 1955.[32] Their genetic relationship was questioned later in the 20th century, and the term now serves mostly as a convenience term without implying genetic unity, much like "Papuan" and "Australian" are.[33] Their most notable uniting feature is their click consonants.

They are categorised in two families, and a number of possible language isolates.

The Kxʼa family was proposed in 2010, combining the ǂʼAmkoe (ǂHoan) language with the ǃKung (Juu) dialect cluster. ǃKung includes about a dozen dialects, with no clear-cut delineation between them. Sands et al. (2010) propose a division into four clusters:

The Khoi (Khoe) family is divided into a Khoikhoi (Khoekhoe and Khoemana dialects) and a Kalahari (Tshu–Khwe) branch. The Kalahari branch of Khoe includes Shua and Tsoa (with dialects), and Kxoe, Naro, Gǁana and ǂHaba (with dialects). Khoe also has been tentatively aligned with Kwadi ("Kwadi–Khoe"), and more speculatively with the Sandawe language of Tanzania ("Khoe–Sandawe"). The Hadza language of Tanzania has been associated with the Khoisan group due to the presence of click consonants.

Physical characteristics and genetics

[edit]
Further information: Haplogroup A-P305, Haplogroup A-L1085, and Haplogroup L0

The Khoisan are one of the few populations with epicanthic folds outside of East Asia. They typically have hair texture of the tightest possible curl, a form of kinky hair sometimes referred to as "peppercorn" because of how it can roll into separate rounds on the scalp.

Charles Darwin wrote about the Khoisan and sexual selection in The Descent of Man in 1882, commenting that their steatopygia, seen primarily in females, evolved through sexual selection in human evolution, and that "the posterior part of the body projects in a wonderful manner".[35] Historically, some females were observed by anthropologists to exhibit elongated labia minora, which sometimes projected as much as 10 centimetres (3.9 in) below the vulva when standing.[36] Though well documented, the motivations behind this practice and the voices of the women who perform it are rarely explored in the research.[37]

In the 1990s, genomic studies of the world's peoples found that the Y chromosome of San men share certain patterns of polymorphisms that are distinct from those of all other populations.[38] Because the Y chromosome is highly conserved between generations, this type of DNA test is used to determine when different subgroups separated from one another, and hence their last common ancestry. The authors of these studies suggested that the San may have been one of the first populations to differentiate from the most recent common paternal ancestor of all extant humans.[39][40] [needs update]

Various Y-chromosome studies[41][42][43] since confirmed that the Khoisan carry some of the most divergent (oldest) Y-chromosome haplogroups. These haplogroups are specific sub-groups of haplogroups A and B, the two earliest branches on the human Y-chromosome tree.[needs update]

Similar to findings from Y-chromosome studies, mitochondrial DNA studies also showed evidence that the Khoisan people carry high frequencies of the earliest haplogroup branches in the human mitochondrial DNA tree. The most divergent (oldest) mitochondrial haplogroup, L0d, has been identified at its highest frequencies in the southern African Khoi and San groups.[41][44][45][46] The distinctiveness of the Khoisan in both matrilineal and patrilineal groupings is a further indicator that they represent a population historically distinct from other Africans.[47]

Some genomic studies have further revealed that Khoisan groups have been influenced by 9 to 30% genetic admixture in the last few thousand years from an East African population who carried a Eurasian admixture component.[48] Furthermore, they place an East African origin for the paternal haplogroup E1b1b found in these Southern African populations,[49] as well as the introduction of pastoralism into the region.[50] The paper also noted that the Bantu expansion had a notable genetic impact in a number of Khoisan groups.[49] On the basis of PCA projections, the East African ancestry identified in the genomes of Khoe-Kwadi speakers and other southern Africans is related to an individual from the Tanzanian Luxmanda.[51]

Geneticists in 2024 sampled ancient 10,000 year old remains from South Africa, Oakhurst Rockshelter. The examined population had a strong genetic continuity with the San and Khoe. The later advent of pastoralism and farming groups in the last 2,000 years would transform the genepool of most parts of Southern Africa, but many Khoisan preserve, and are identical to the genetic signature of the older hunter-gatherers.[52]

Centre

[edit]

On 21 September 2020, the University of Cape Town launched its new Khoi and San Centre, with an undergraduate degree programme planned to be rolled out in the following years. The centre will support and consolidate this collaborative work on research commissions on language (including Khoekhoegowab), sacred human remains, land and gender. Many descendants of Khoisan people still live on the Cape Flats.[53]

Notes

[edit]

See also

[edit]

References

[edit]

Bibliography

[edit]
[edit]
Revisions and contributorsEdit on WikipediaRead on Wikipedia

Khoisan

View on Grokipedia
from Grokipedia
The Khoisan are indigenous peoples of southern Africa comprising the hunter-gatherer San (also known as Bushmen) and pastoralist Khoikhoi (or Khoe), unified under a term denoting groups speaking non-Bantu languages characterized by click consonants. The designation "Khoisan" was coined in 1928 by physical anthropologist Leonhard Schultze as a portmanteau of "Khoi" (referring to herders) and "San" (foragers), though it encompasses diverse populations rather than a monolithic ethnic entity. Genetically, Khoisan groups represent the deepest-rooting lineages among modern humans, with mitochondrial DNA haplogroups L0 tracing back over 100,000 years, predating other African populations and underscoring their status as remnants of early Homo sapiens dispersals. Linguistically, their languages fall into several unrelated families—primarily Kx'a, Tuu, and Khoe—sharing typological features like clicks but lacking genetic relatedness, a convergence likely arising from prolonged isolation and substrate influence rather than common ancestry. Historically, these foraging and herding adaptations enabled adaptation to arid Kalahari environments, but Bantu expansions around 2,000 years ago and subsequent European colonization displaced and decimated populations through conflict, disease, and land loss, reducing Khoisan to marginalized minorities today. Despite admixture events introducing Eurasian and Bantu ancestries, core Khoisan genetic signatures persist, informing models of human origins and southern African prehistory.

Terminology

Etymology and Definition

The term "Khoisan" originated as a linguistic and anthropological construct in 1928, coined by German physical anthropologist Leonhard Schultze-Jena by combining "Khoi," derived from the self-designation of pastoralist groups meaning "person" or "real people" in Nama (a Khoe language), with "San," a Nama exonym for hunter-gatherer foragers denoting those without livestock and often implying vagrancy or outsider status. Schultze intended it to encompass southern African populations sharing click-based phonologies, distinct from incoming Bantu speakers, though the term gained ethnic application later via scholars like Isaac Schapera in 1930. Khoisan designates an assortment of indigenous southern African groups, principally the San (forager bands historically labeled "Bushmen") and Khoikhoi (herding clans once termed "Hottentots"), who traditionally inhabited regions from the Kalahari Basin to the Cape, practicing mobile subsistence economies predating Iron Age expansions around 300–500 CE. These populations are defined not by unified self-identity or genealogy but by convergence in non-Bantu languages featuring ingressive and ejective clicks, with San comprising patrilineal bands emphasizing egalitarian foraging and Khoikhoi matrilineal clans centered on ovicaprid herding introduced circa 2,000 years ago. Contemporary usage persists despite internal diversity and admixture, as no overarching polity or culture binds them, rendering "Khoisan" a convenience label critiqued for masking subgroup autonomy.

Subgroups and Distinctions

The term Khoisan encompasses two main cultural subgroups: the San (also known as Bushmen), who traditionally practiced hunter-gatherer subsistence, and the Khoikhoi (or Khoe), who were pastoralists herding sheep, goats, and later cattle. This division reflects differences in economy and social organization, with San groups typically forming small, mobile bands emphasizing egalitarianism, while Khoikhoi lived in larger, clan-based kraals under hereditary chiefs. Despite these distinctions, both subgroups share non-Bantu click languages and ancient genetic lineages tracing back over 100,000 years in southern Africa. San subgroups are primarily classified by linguistic families, which correlate with geographic distributions: the northern Ju/ǃKung cluster (e.g., Ju/'hoansi in northwest Namibia and Botswana), central Khoe-speaking groups (e.g., G//ana, Naro, and Tswana-influenced subgroups in the Kalahari), and southern ǂKhomani or Tuu-speaking peoples (e.g., !Xun and Khwe in South Africa and northern Namibia). These linguistic divisions encompass over a dozen distinct dialects, though genetic analyses reveal greater affinity based on regional proximity than strict linguistic boundaries, with admixture from neighboring Bantu and other populations varying by group. Population estimates for San subgroups total around 100,000 individuals as of recent surveys, concentrated in Botswana (over 60,000), Namibia, and South Africa. Khoikhoi subgroups include the Namaqua (Nama) of the Namib Desert and coastal Namibia, who maintain semi-nomadic pastoralism; the Korana along the Orange River; and historical eastern Cape clans such as the Gouriqua, Attaqua, and Chainouqua, many of which were decimated or assimilated by the 18th century due to European colonization and disease. Organized into patrilineal clans with matrilocal residence in some cases, Khoikhoi groups numbered in the tens of thousands pre-contact, but today descendants are integrated into Coloured communities in South Africa or persist as Nama in Namibia, totaling about 100,000. Distinctions between San and Khoikhoi have blurred over millennia through intermarriage and cultural exchange, with some San adopting herding and Khoikhoi reverting to foraging under pressure, underscoring that Khoisan is a constructed category rather than a monolithic ethnic identity.

Languages

Classification and Families

The "Khoisan" languages of southern Africa do not constitute a single genetic language family but rather a typological grouping unified primarily by the presence of click consonants as phonemes, a feature that evolved convergently rather than from common ancestry. Linguistic consensus identifies three primary, unrelated families indigenous to the region: Kx'a, Tuu, and Khoe-Kwadi. These families exhibit internal genetic relationships within themselves but lack demonstrated deeper connections, with comparative evidence pointing to independent origins dating back tens of thousands of years. The Kx'a family (formerly Northern or Ju languages) comprises about a dozen languages or dialect clusters spoken by around 100,000 people, primarily in northern Namibia, northeastern Angola, and northwestern Botswana. Key members include various !Xun (!Kung) varieties, such as Juǀʼhoan, which feature up to 20 click sounds and complex tonal systems; genetic unity is supported by shared vocabulary and morphology, though dialects vary significantly. The Tuu family (formerly Southern or !Ui-Twi languages) is smaller and more endangered, with fewer than 10 languages or dialects remaining, spoken by under 5,000 individuals mainly in northern South Africa, western Botswana, and Namibia. Taa (!Khung) is the most prominent, known for having the world's largest phoneme inventory (over 100 consonants, including 58 clicks); internal classification divides it into East and West branches based on lexical and grammatical correspondences. The Khoe-Kwadi family is the largest and most widespread, encompassing over 30 languages spoken by approximately 200,000 people across Namibia, South Africa, Botswana, and into Angola and Zimbabwe. It includes the Khoe branch (e.g., Nama, Naro, and Korana) with pastoralist and foraging speakers, and the divergent Kwadi language (extinct since the 1960s in Angola), linked by pronominal and syntactic evidence despite limited lexical retention. This family shows recent expansions, with Khoe languages spreading eastward around 2,000 years ago, possibly tied to sheep herding. Two East African languages with clicks, Hadza (spoken by ~1,000 in Tanzania) and Sandawe (~60,000 speakers), were historically grouped under "Khoisan" due to phonological parallels, but phylogenetic analyses reject genetic affiliation with the southern families, treating them as isolates or potentially linked to unrelated East African stocks like Omotic. No regular sound correspondences or shared innovations support inclusion, and their geographic isolation (over 2,000 km away) undermines diffusion arguments.
FamilyApproximate SpeakersKey LocationsNotable Features
Kx'a~100,000Namibia, Angola, BotswanaHigh click inventory; tonal complexity
Tuu<5,000South Africa, Botswana, NamibiaExtreme phoneme diversity (e.g., Taa)
Khoe-Kwadi~200,000Namibia, South Africa, BotswanaExpansion linked to pastoralism; pronominal similarities

Phonological Features

The phonological systems of Khoisan languages, encompassing the Khoe-Kwadi, Tuu, and Kx'a families, feature exceptionally large and complex consonant inventories, dominated by click consonants that utilize a velaric ingressive airstream mechanism. This mechanism involves suction created by the tongue against the velum, released at a forward articulation point, allowing clicks to function as full consonants rather than merely paralinguistic sounds. Basic click types number four to five across languages: dental (ǀ), (postalveolar) ǃ, lateral (ǁ), and palatal (ǂ), with bilabial (ʘ) clicks present in some Tuu varieties like !Xóõ. Each influx combines with multiple accompaniments, including tenuis (voiceless unaspirated), aspirated, breathy-voiced, modal-voiced, glottalized, and nasal variants, yielding 10–20 or more click phonemes per language; for example, the Khoe language |Gui employs four influxes with 13 accompaniments, while !Xóõ exhibits over 80 consonants overall, with clicks comprising a significant portion concentrated word-initially. Non-click consonants draw from pulmonic egressive airstreams, including stops, fricatives, and nasals, but exhibit clustering and concurrency effects where clicks' posterior releases (e.g., velar stops or fricatives) overlap with anterior influxes, contributing to typologically rare mixed voicing patterns like voiced-aspirated sequences in clusters. Vowel inventories are typically modest, with five cardinal vowels (/a, ɛ, i, o, u/) serving as a base, expanded by phonatory contrasts such as breathy voice, creaky voice, and in some cases strident or pharyngealized realizations that function phonemically to distinguish lexical items. Lexical tone is near-universal, with systems ranging from two to seven tones, often including level, rising, and falling contours derived from tone-accompaniment interactions in clicks; for instance, certain Khoisan varieties register up to seven tone patterns, four of which are level sequences. These features underscore the languages' areal convergence on click usage, with proto-forms likely ancestral to Kx'a, Tuu, and Khoe, though independent developments and borrowings complicate genetic attributions.

Distribution and Decline

The Khoisan languages, comprising the Khoe-Kwadi, Tuu, and Kx'a families, are distributed primarily across southern Africa, with concentrations in the Kalahari Basin regions of Botswana, Namibia, Angola, and northern South Africa, alongside smaller pockets in Zambia and Zimbabwe. The Khoe languages, the most widely spoken subgroup, extend from the Namib Desert in Namibia—where Nama (Khoekhoegowab) predominates—to central Botswana and parts of Angola, reflecting historical pastoralist mobility. Tuu languages are confined to the southern Kalahari fringes in Botswana and South Africa, while Kx'a languages occupy northern Kalahari areas, including dialects like Ju|'hoan in Namibia and Botswana. Overall, these languages are spoken by fewer than 400,000 people, with Khoe accounting for the bulk through larger communities, though precise figures vary due to fluid ethnic-linguistic boundaries and underreporting in remote areas. Decline has accelerated since the 19th century, driven by demographic pressures from Bantu expansions that displaced Khoisan groups and induced early language shifts through intermarriage and subjugation. Colonial-era policies and missionary activities further eroded usage by promoting European languages, while post-independence national policies, such as Botswana's prioritization of Setswana in education and administration, have marginalized Khoisan tongues, fostering assimilation among minority populations. Urbanization, economic migration to dominant-language zones, and lack of institutional support—evident in the absence of Khoisan-medium schooling—have led to intergenerational transmission failure, with many children adopting Bantu or Indo-European languages as primary. Specific families illustrate stark losses: Tuu languages, once more extensive, now have approximately 2,500 speakers across Botswana and Namibia, with several dialects moribund or extinct due to small, fragmented communities vulnerable to absorption. Kx'a languages persist in pockets but face erosion, as seen in ǂHoan with under 300 fluent speakers, attributable to contact-induced simplification and shift. Khoe languages fare relatively better numerically but still decline in vitality outside Nama, with cases like Xri undergoing complete shift to neighboring languages by the mid-20th century through cultural integration. Extinctions, such as Kora by the early 20th century, stem from historical conquests that enforced assimilation, underscoring causal chains of conquest, policy neglect, and socioeconomic marginalization over ideological narratives. Revitalization efforts, including documentation and community programs since the 1990s, have slowed but not reversed the trajectory, as speaker numbers continue to dwindle amid broader African minority language pressures.

Genetics and Physical Anthropology

Genetic Diversity and Basal Lineages

Khoisan populations, particularly the San (or Bushmen) hunter-gatherers, display the highest levels of autosomal genetic diversity observed in any modern human group, with a mean heterozygosity of 1.154 × 10^{-3} compared to 1.09 × 10^{-3} in non-Khoisan Africans and lower values elsewhere. This elevated diversity stems from their position as an early-branching lineage in human ancestry, maintaining large effective population sizes over tens of thousands of years despite bottlenecks affecting other groups. Whole-genome sequencing confirms that Khoisan genomes harbor unique variants not found in other populations, underscoring their deep divergence from the rest of humanity around 200,000–300,000 years ago. Mitochondrial DNA analyses reveal basal haplogroups L0d and L0k as nearly exclusive to Khoisan speakers, comprising over 70% of lineages in some San groups and tracing back to the root of the human mtDNA tree. These haplogroups exhibit substructure reflecting ancient splits within southern Africa, with L0d diversifying around 100,000 years ago and showing minimal non-Khoisan affinity outside of admixture events. On the Y-chromosome, Khoisan men predominantly carry haplogroups A and B, which represent the deepest branching clades in the human patrilineal phylogeny and are shared at low frequencies with other Africans but absent or rare outside the continent. Sequencing of over 900 kb from Khoisan Y-chromosomes identifies novel subclades within A-M91 and B-M112, supporting their retention of ancestral polymorphisms from early Homo sapiens expansions. This uniparental marker pattern aligns with autosomal data, positioning Khoisan as a basal lineage divergent prior to the main out-of-Africa radiation, though with evidence of internal structure predating 110,000 years ago.

Admixture and Population Structure

Khoisan populations display the greatest genetic diversity of any human group and form the earliest diverging lineages in the Homo sapiens phylogeny, with whole-genome sequencing confirming a deep population split predating other modern human divergences by tens of thousands of years. Principal component and ADMIXTURE analyses of genome-wide SNPs reveal a primary structure dividing Khoisan into northern (e.g., Ju|'hoan_North) and southern clusters (e.g., !Xun, Nama), with divergence times estimated at 250,000–350,000 years ago based on linkage disequilibrium decay and coalescent models. Substructure persists within these clusters, such as between forager San and pastoralist Khoe groups, reflecting ancient isolation followed by localized gene flow. Admixture is ubiquitous across Khoisan groups, though proportions vary significantly by subgroup and region, with linkage disequilibrium patterns indicating multiple historical introgression events. Northern San populations, like the Ju|'hoan_North, exhibit the lowest levels of external admixture—often under 5% Bantu-related ancestry—serving as proxies for relatively unadmixed basal Khoisan variation. Southern groups show higher admixture, including 10–25% from Bantu-speaking migrants arriving ~1,500–2,000 years ago, as dated by admixture linkage disequilibrium. Pastoralist Khoe populations (e.g., Nama) additionally carry East African pastoralist ancestry, introduced via male-biased migration ~2,000 years ago, which included herding practices and carried a West Eurasian component from an earlier back-migration. Two distinct pulses of West Eurasian-related ancestry have been detected in Khoisan genomes, the earlier ~3,000–4,000 years ago and a later one ~900–1,800 years ago, totaling 1–3% in many groups and likely mediated through East African intermediaries rather than direct Eurasian contact. This Eurasian signal clusters separately from Bantu or Nilotic contributions in f-statistics and is absent in central African foragers like the Mbuti, underscoring its specificity to southern African dynamics. Internal admixture between San foragers and Khoe pastoralists further structures modern Khoisan, with Khoe groups showing elevated San-like mtDNA haplogroups (e.g., L0d) despite Y-chromosome shifts from pastoralist males. These patterns highlight how admixture has homogenized some genetic signals while preserving deep autochthonous diversity.

Physical Traits and Adaptations

Khoisan populations exhibit small adult body size, with average statures notably shorter than those of neighboring Bantu-speaking groups, as documented in ethnographic, genetic, and bioarchaeological records spanning southern Africa. This diminutive physique, often under 160 cm for males and 150 cm for females in traditional hunter-gatherer subgroups, facilitates efficient locomotion and reduced caloric needs in resource-limited arid environments. Craniofacial features include a pentagonoid calvarial vault, rounded forehead contour, and compact, less prognathic facial structure, setting Khoisan crania apart from Bantu counterparts through geometric morphometric analyses of southern African samples. Females characteristically display steatopygia, involving marked gluteofemoral fat deposition, which contrasts with more generalized subcutaneous fat distribution in other populations and likely evolved as an energy storage mechanism amid seasonal famines and mobility demands. These traits correlate with genomic signatures of isolation and adaptation to harsh Kalahari-like conditions, including variants potentially enhancing survival in low-resource, high-heat settings, as identified in comprehensive sequencing of Khoe-San individuals. Additional features such as tightly coiled "peppercorn" hair and relatively lighter, yellowish skin tones—though variable due to admixture—align with basal human diversity rather than recent derivations, underscoring long-term selective pressures over millennia.

Prehistory and Origins

Archaeological Evidence

Archaeological records indicate that the ancestors of the San hunter-gatherers occupied southern Africa during the Later Stone Age (LSA), with evidence spanning at least the past 25,000 years, characterized by small stone tools (microliths), bone implements, and ostrich eggshell beads consistent with foraging adaptations in arid and semi-arid environments. Key LSA sites, such as those in the Northern Cape and Kalahari regions, reveal continuity in subsistence strategies, including grinding stones for plant processing and projectile points for hunting, reflecting technological stability among populations exhibiting genetic markers basal to modern humans. Rock art traditions, widely distributed across southern Africa in areas like the Drakensberg and Cederberg mountains, provide cultural evidence attributable to San groups, with paintings depicting eland hunts, human figures in trance postures, and therianthropes dated via radiocarbon and optically stimulated luminescence to between 4,000 and 10,000 years ago. These motifs align with ethnographic accounts of San shamanistic practices, suggesting the art served ritual purposes tied to rain-making and potency acquisition, though direct attribution relies on stylistic and contextual correlations rather than definitive provenience. For Khoikhoi pastoralists, archaeological signatures emerge around 2,000 years ago in western South Africa and Namibia, marked by the appearance of sheep bones, dairy residues on pottery, and kraal structures indicating herding economies distinct from pure foraging. Sites like those near the Orange River show initial sheep domestication dated to circa 100-500 CE via accelerator mass spectrometry on bones, with evidence of eastward expansion correlating to climatic shifts favoring pastoral mobility. This transition likely involved admixture between incoming herders from East Africa and local LSA foragers, as inferred from faunal assemblages and limited admixture in tool kits.

Early Migrations and Expansion

Genetic analyses of mitochondrial DNA (mtDNA) haplogroup L0, which predominates among Khoisan populations, reveal it as the most ancient branch of the human maternal phylogeny, with diversification estimates ranging from 130,000 to over 200,000 years ago. This haplogroup's deep-rooted lineages, nearly exclusive to southern African Khoisan groups, indicate that their ancestors achieved an early foothold in the region, likely through dispersals originating in eastern Africa during the Middle Stone Age. Whole-mtDNA genome studies support multiple phases of expansion and contraction, with initial migrations facilitating the peopling of diverse southern African environments. Archaeological evidence from sites like Pinnacle Point in South Africa corroborates this timeline, documenting occupation by anatomically modern humans as early as 164,000 years ago, evidenced by heat-treated stone tools and systematic shellfish exploitation signaling cognitive sophistication and resource adaptation. These innovations, linked to population growth during climatic ameliorations, enabled expansion across coastal and inland zones, establishing Khoisan forebears as widespread inhabitants prior to later isolations. Complementary findings at Blombos Cave, dating to around 100,000 years ago, include engraved ochre and shell beads, further attesting to behavioral modernity in ancestral Khoisan territories. Population genetic models posit an early divergence of Khoisan ancestors from other African groups approximately 110,000 years ago, followed by a broader distribution across southern Africa that included admixture events but maintained distinct basal lineages. This expansion phase, inferred from autosomal and uniparental markers, reflects adaptation to varied ecologies, from Kalahari deserts to coastal refugia, before climatic shifts and incoming migrations prompted genetic bottlenecks around 90,000 years ago. Such dynamics underscore the Khoisan's role in early human dispersals within Africa, with traces of their ancestry detected beyond southern confines in modern populations.

Late Stone Age Developments

The Later Stone Age (LSA) in southern Africa, associated with the ancestors of the San hunter-gatherers, commenced approximately 44,000 to 42,000 years ago, significantly earlier than prior estimates, as evidenced by assemblages at Border Cave in the Lebombo Mountains. This period marked a technological transition from Middle Stone Age spear points to more efficient projectile weapons, including the bow and arrow, inferred from thin bone points likely tipped with poison derived from local plant toxins such as those from Acokanthera species. Microlithic tools—small blades, scrapers, and segments—appeared over 40,000 years ago and became widespread by 20,000 years ago, enabling composite tools for hunting, cutting, and skin processing made from stone, wood, bone, and plant fibers. The Wilton industry, prominent from around 12,000 BP, exemplifies these advancements with its characteristic small backed tools, segments for arrow armatures, and scrapers, as documented at sites like Boomplaas Cave and Nelson Bay Cave. Additional innovations included hafting techniques using beeswax and plant resin pitch from coniferous bark, alongside notched bones for smoothing arrows and wooden digging sticks for resource extraction, all dating to circa 40,000 years ago. These refinements supported intensified small-game hunting and foraging, with evidence of poison application enhancing projectile lethality against larger prey like antelope. Symbolic behaviors emerged prominently, including ostrich eggshell beads produced by 42,000 years ago in southern Africa, indicating early ornamentation and potential social exchange networks. Rock art traditions, featuring paintings and engravings of animals, hunts, and anthropomorphic figures, have direct radiocarbon dates from 5,723 to 4,420 calibrated years BP in southeastern South Africa, reflecting LSA cultural continuity into the Holocene. Subsistence strategies emphasized seasonal mobility, exploiting geophytes, honey, marine shellfish in coastal middens, and diverse faunal resources, with isotopic analyses confirming a broad-spectrum diet adapted to Late Pleistocene and Holocene environments.

Historical Interactions

With Bantu-Speaking Groups

The Bantu expansion into southern Africa, commencing around 2500 years ago from regions near modern-day Cameroon and Nigeria, introduced agricultural practices, iron metallurgy, and denser settlements that displaced many Khoisan hunter-gatherer groups from resource-rich areas. Archaeological evidence from sites in southern Angola and the Zambezi Valley indicates overlapping occupation zones by circa 500 CE, where Bantu iron tools and pottery co-occur with Khoisan lithic traditions, suggesting competition for land and water sources. This migration did not involve systematic extermination, as genetic analyses reveal no sharp population bottlenecks in Khoisan lineages attributable to Bantu arrival; instead, Khoisan groups retreated to arid margins like the Kalahari, maintaining viability through mobility. Genetic studies document bidirectional admixture, with southern Bantu-speaking populations incorporating 10-30% Khoisan ancestry, primarily via maternal lines (mtDNA haplogroups L0d and L0k), indicating assimilation of Khoisan women into Bantu communities starting around 1200-1500 years ago. Conversely, some Khoisan groups show minor Bantu-derived autosomal components, reflecting occasional intermarriage or capture, though Khoisan genetic diversity remained largely intact in isolated forager bands. This pattern aligns with linguistic borrowing, as click consonants—hallmark of Khoisan languages—appear in southeastern Bantu tongues like Xhosa and Zulu, likely transferred through sustained contact and female-mediated transmission rather than wholesale language shift. Interactions encompassed trade in goods like ostrich eggshells and livestock, alongside sporadic raids for cattle, with Bantu pastoralists adopting herding intensification possibly influenced by Khoikhoi practices in frontier zones. In areas of overlap, such as the eastern Cape by 1000 CE, hybrid economies emerged, blending Khoisan foraging resilience with Bantu cultivation, though power imbalances favored Bantu demographic expansion and resource control. These dynamics fostered cultural exchanges, including Khoisan contributions to Bantu mythologies and toolkits, without erasing Khoisan autonomy in peripheral habitats.

Pastoralist Transitions

Archaeological records show that the introduction of pastoralism to southern Africa occurred around 2000 years ago, with the earliest domestic sheep remains radiocarbon-dated to approximately 100-200 AD in sites across the western arid zones, including Namaqualand and the Northern Cape. These findings coincide with the appearance of distinctive pottery styles, such as those with comb-stamped or stamped decorations, absent in prior Later Stone Age forager assemblages, indicating a cultural shift toward herding economies. Cattle husbandry followed sheep herding by several centuries, with evidence emerging around 1500-1000 years ago in interior regions, though sheep predominated in early coastal adaptations due to environmental suitability in semi-arid landscapes. This transition is linked to the ethnogenesis of the Khoikhoi, nomadic herders who spoke non-click Khoisan languages and maintained linguistic ties to forager groups while adopting livestock-based mobility, seasonal transhumance, and kraal-based settlements. Unlike the egalitarian foraging bands of the San, Khoikhoi societies developed stratified elements tied to cattle ownership, with archaeological traces of dung middens and bone accumulations reflecting intensified animal management from sites dated 2000-1000 BP. The shift did not uniformly displace foraging; instead, hybrid economies persisted, as evidenced by mixed faunal assemblages combining wild game and domesticates in early herder sites. Genetic analyses reveal that pastoralism likely spread through male-biased migration from East African herder populations, who carried livestock and admixed with indigenous southern African foragers around 2000 years ago, resulting in Khoikhoi descendants exhibiting both local L0 mitochondrial haplogroups and East African Y-chromosome lineages associated with pastoralist expansions. Craniometric studies of Later Stone Age burials further support biological continuity with some herder influence, showing subtle shifts in facial robusticity linked to dietary changes from herding, though without evidence of wholesale population replacement. This admixture model aligns with archaeological patterns of gradual herder dispersal from northern Botswana southward, challenging earlier notions of purely indigenous Khoisan innovation in favor of external technological diffusion tempered by local adaptation.

European Contact and Colonization

European ships, primarily Portuguese, made sporadic contact with Khoikhoi pastoralists at the Cape from the late 15th century, trading for fresh provisions such as meat and water during voyages to India, though no permanent settlements were established. Sustained interaction began in 1652 when the Dutch East India Company (VOC) under Jan van Riebeeck founded a provisioning station at Table Bay to supply ships en route to Asia, initially relying on bartering with local Khoikhoi groups like the Goringhaiqua for cattle and sheep in exchange for tobacco, copper, and alcohol. Tensions escalated after 1657, when the VOC granted land to free burghers for agriculture, infringing on Khoikhoi seasonal grazing areas and sparking mutual cattle raids; this culminated in the First Khoikhoi-Dutch War (1659–1660), where Khoikhoi forces under leaders like Gogosoa clashed with Dutch militias over resource access, ending in a Dutch victory that forced some Khoikhoi relocation. A Second Khoikhoi-Dutch War followed from 1673 to 1677, involving alliances among Khoikhoi clans against expanding settler farms, further weakening Khoikhoi autonomy through superior Dutch firearms and tactics. The 1713 smallpox outbreak, originating from an infected VOC ship from Batavia, devastated Khoikhoi communities unexposed to the virus, with mortality rates estimated at around 20% in affected groups, accelerating population decline already pressured by land loss and incorporation as laborers on Dutch farms. In the 18th century, semi-nomadic trekboers pushed inland, encountering San hunter-gatherers whose raiding of settler livestock prompted retaliatory commandos; these expeditions from the 1770s onward killed over 2,000–3,000 San in organized hunts, treating them as threats to pastoral expansion and leading to widespread displacement or servitude. British occupation from 1795, solidified in 1806, intensified colonization through legal enclosures of common lands and labor regulations like the 1809 Caledon Code, binding many Khoikhoi and San remnants to colonial economies while frontier violence persisted against independent groups. Overall, European contact shifted Khoisan societies from relative self-sufficiency to marginalization, with causal factors including epidemiological vulnerability, technological disparities in warfare, and systematic resource expropriation favoring settler agriculture over indigenous pastoralism and foraging.

Culture and Adaptations

Subsistence Strategies


The San, as traditional hunter-gatherers, derived the majority of their calories from foraging wild plants, which accounted for approximately 60-80% of their diet in pre-colonial contexts, supplemented by hunting that contributed 20-30%. Women gathered over 100 plant species using digging sticks, including mongongo nuts that could provide up to 90% of seasonal caloric intake from September to October, tubers, fruits, and insects like locusts. Men primarily hunted medium to large game such as eland and kudu using bows with poison-tipped arrows, spears, and traps, alongside small game, birds, and reptiles; hunting success varied seasonally, peaking at 30% of diet in dry winters (May-August) and dropping below 1% in wet summers (December-February). Groups maintained mobility in small bands, following resource availability in arid environments like the Kalahari, with knowledge of water sources and edible resources enabling survival without agriculture or herding. The Khoikhoi shifted to pastoralism around 2,000 years ago, following male-biased migration from East Africa that introduced livestock and admixed with local foragers to form herding populations. They herded cattle and sheep in semi-nomadic patterns across western southern Africa's arid and semi-arid zones, relying on milk, meat, blood, and hides for sustenance while moving camps to access seasonal grazing. Pastoral activities integrated with residual hunting and gathering, though livestock dominated, with historical records from the 17th century noting large Nguni cattle herds in the Cape region. This economy supported denser settlements than pure foraging but remained vulnerable to droughts and raids. Transitional strategies emerged among some San groups adopting goats or cattle as clients to pastoralists, blending foraging with limited herding and reducing pure hunter-gatherer reliance to under 5% by the 20th century. These mixed economies incorporated traded iron tools and occasional crops like sorghum, reflecting adaptations to environmental pressures and interactions.

Social Organization and Kinship

Traditional Khoisan societies exhibited diverse social structures shaped by subsistence strategies, with foraging San groups emphasizing egalitarianism and flexible kinship networks, while pastoralist Khoikhoi relied on more formalized clan-based organization. Among the San, such as the Ju/'hoansi and !Kung, social units consisted of small, nomadic bands typically comprising 20 to 50 individuals, fluidly formed around kinship relations and resource availability rather than fixed territories or hierarchies. These bands operated on principles of sharing and consensus, lacking hereditary chiefs with coercive authority; instead, informal leaders emerged based on skill in hunting or mediation, and disputes were resolved through discussion or ostracism to maintain group harmony. Kinship reckoning was bilateral, with descent traced through both parents, facilitating inclusive access to land use rights and resources inherited collectively by the group. Practices like the Ju/'hoansi hxaro exchange system reinforced bonds by creating reciprocal gift networks across kin, promoting economic interdependence without accumulation of wealth. In contrast, Khoikhoi pastoralists structured society around exogamous patrilineal clans as the primary social and economic units, where membership passed through the male line and marriage outside the clan was mandatory to forge alliances. Clans aggregated into larger tribes, often led by a senior clan headman or chief who coordinated herding, migration, and defense, though authority remained consultative and kinship-based rather than absolute. Tribal groupings were mobile and kinship-oriented, comprising linked clans with recognized seniority, and social roles emphasized livestock management, with bridewealth in cattle strengthening affinal ties. This patrilineal system supported pastoral mobility, as clans moved seasonally with herds, but interactions with San foragers introduced hybrid elements, such as bilateral influences in some Khoe-speaking groups. Historical contacts between San and Khoikhoi, including cultural diffusion around 2,000 years ago, blurred strict distinctions, with some forager groups adopting pastoral kinship features like alternating generation terminologies, yet core egalitarian tendencies persisted among non-pastoralists. Kinship terminologies across Khoisan languages often featured distinctions between joking and avoidance relatives, alongside universal categories for siblings and grandparents, reflecting adaptive social norms to environmental and intergroup pressures. These systems prioritized relational reciprocity over individualism, underpinning resilience in arid southern African contexts.

Spiritual Beliefs and Rock Art

The San peoples, a primary component of the Khoisan groups, adhere to an animistic worldview in which natural elements, animals, and ancestors possess spiritual potency, with a supreme creator deity often invoked alongside lesser spirits. This belief system emphasizes harmony with the environment, where animals like the eland serve as potent symbols of supernatural energy harnessed by shamans during rituals. Shamans, known as medicine people or healers, mediate between the physical and spirit worlds to address ailments, malevolence, or communal needs such as rainfall, drawing on inherent potency rather than external substances. Central to San spiritual practice is the trance dance, a communal ritual typically performed at night around a fire, involving women clapping and singing repetitive songs while men dance in a circular or linear pattern to induce hyperventilation and altered states of consciousness. During these dances, which can last hours or days, shamans enter deep trance to "sweat out" illness or evil from individuals, absorb it into themselves, and release it through convulsions or bleeding from the nose, thereby restoring balance; this practice, observed in groups like the !Kung, underscores a causal link between physical exertion, neurological mechanisms, and perceived spiritual intervention. Ethnographic accounts from the 20th century document these dances as essential for social cohesion and supernatural efficacy, with no reliance on hallucinogens, contrasting with some external misconceptions. San rock art, comprising over 100,000 documented sites across southern Africa including the Drakensberg Mountains and Brandberg in Namibia, dates primarily to 2,000–4,000 years ago during the Late Stone Age, featuring dynamic depictions of animals, human figures in motion, and geometric patterns executed in red, white, and black pigments. Interpretations linking this art to shamanistic experiences posit that images, such as therianthropes (human-animal hybrids) and emphasis on the eland, represent visions from trance states, serving as records of spiritual journeys or rain-making petitions within a multilevel cosmos. This shamanistic model, advanced through ethnographic parallels from 19th–20th century San testimonies, has influenced global rock art studies but faces critique for overemphasizing trance-derived symbolism at the expense of hunting narratives or social signaling, with some analyses urging broader contextual evidence beyond Bleeding and Lloyd archives. Recent examinations, including pigment analysis and site-specific murals from 3,000 years ago, affirm ritual dimensions tied to religious cosmology while highlighting variability across regions. Khoikhoi spiritual traditions, though less documented in art, similarly invoked deities like Tsui-//goab for protection, reflecting shared animistic roots adapted to pastoral life.

Technological Innovations

The San hunter-gatherers of the Khoisan peoples relied on Late Stone Age technologies emphasizing portability and efficacy in arid landscapes, including composite bows with sinew-backed wooden limbs and strung with plant fiber or animal gut, paired with small arrows featuring stone or bone points. These arrows were rendered lethal through the application of organic poisons, primarily derived from the latex of Acokanthera schimperi (a cardiotoxic plant) mixed with beetle pupae larvae (genus Diamphidia or Polyclada) and sometimes plant exudates like Euphorbia sap, causing paralysis and death in large game over hours or days. Archaeological residues from sites like Kruger Cave in South Africa confirm such multi-component poisons in use by approximately 7,000 years ago, with ethnographic accounts from Ju|'hoan and Hai-||om groups documenting recipes involving up to 20 ingredients heated over fire to enhance potency. This poison technology, evidenced in toolkits dating to over 44,000 years ago at sites like Sibudu Cave, enabled efficient hunting of antelope and giraffe with minimal projectile mass, tracking wounded animals for extended periods. Gathering tools among the San included weighted wooden digging sticks, often tipped with fire-hardened points or stone blades, used to extract geophytes such as tubers and bulbs from hardpan soils during seasonal scarcities. Water storage innovations featured ostrich eggshells (Struthio camelus) hollowed out, incised with geometric patterns, sealed with beeswax plugs, and buried along migration routes as hidden canteens holding up to 1 liter each, a practice observed in ethnographic studies and corroborated by eggshell artifacts from 10,000-year-old contexts. Fire production employed friction-based methods with wooden drill sticks rotated against hearths of softer wood like Commiphora, supplemented by carried embers in grass tinder bundles for camp maintenance and cooking. Khoikhoi pastoralists, distinguishing themselves from San foragers around 2,000 years ago, introduced herding technologies including selective breeding of fat-tailed sheep (introduced circa 2,000 BP) and later cattle, managed through transhumance patterns that optimized grazing in fynbos and karoo ecosystems. Their ceramic tradition involved coil-built pots fired in open hearths to temperatures of 600–800°C, used for milk storage and cooking, with forms including globular vessels and lids derived from earlier East African influences but adapted locally, as seen in sherds from sites like Diepkloof Rock Shelter dating to 1,200 BP. Wooden milk pails hollowed from Podocarpus trunks and woven reed mats for hut flooring complemented these, enabling a shift to dairy-based subsistence that supported denser populations than pure foraging. Both groups shared basic lithic technologies, such as backed microliths hafted into composite tools, but Khoikhoi innovations in animal husbandry represented a causal adaptation to environmental variability, predating European contact.

Conflicts and Disruptions

Intergroup Raids and Warfare

Intergroup raids among Khoisan populations, particularly between pastoralist Khoikhoi and hunter-gatherer San bands, arose from resource competition over grazing lands, water sources, and livestock in southern Africa's arid environments. Khoikhoi groups frequently raided San encampments to capture women and children for incorporation as herders or domestic laborers, a practice that supplemented their pastoral economy and addressed labor shortages. In response, San bands conducted opportunistic guerrilla-style raids on Khoikhoi herds, targeting cattle or sheep to supplement their foraging diet, often using poison-tipped arrows for silent, hit-and-run attacks that minimized direct confrontation. These exchanges rarely escalated to pitched battles due to the mobility of both groups and the San's preference for evasion over sustained engagement, but they contributed to ongoing displacement of San populations northward into less productive regions like the Kalahari. Among San groups themselves, inter-band feuds and raids were documented in ethnohistorical accounts from the northwestern Kalahari during the 19th and early 20th centuries, involving disputes over hunting territories, waterholes, or marriage alliances. These conflicts typically manifested as small-scale ambushes or arrow exchanges rather than organized warfare, driven by resource scarcity and revenge cycles, with participants aiming to wound or kill key individuals rather than annihilate groups. Such practices likely reflected pre-colonial patterns, as ethnographic parallels among contemporary San describe similar low-intensity violence regulated by kinship ties and mediation to prevent escalation. Bioarchaeological analysis of 446 Holocene skeletons from Khoesan ancestral sites reveals healed parry fractures and projectile injuries consistent with interpersonal violence, including raids, though organized intergroup warfare appears limited compared to later colonial-era coalitions. Khoikhoi intergroup raids paralleled those in other pastoral societies, focusing on cattle theft to enhance status and herd viability, governed by conventions that limited excess to avoid reprisals or full warfare. Excessive raiding could disrupt ecological balance, as herds exceeded carrying capacity, prompting counter-raids; historical records indicate Khoikhoi leaders mediated these through compensation to maintain alliances. Overall, Khoisan conflicts emphasized raiding over territorial conquest, reflecting adaptations to sparse environments where large-scale mobilization was impractical, though they intensified with external pressures like pastoral expansion.

Colonial Violence and Diseases

The arrival of Dutch settlers under the Dutch East India Company (VOC) at the Cape of Good Hope in 1652 initially involved trade with Khoikhoi pastoralists, but escalating land encroachment and livestock raids soon provoked armed conflicts. By 1659, a brief war erupted between Dutch forces and Khoikhoi groups, marked by Dutch raids on cattle herds and Khoikhoi counterattacks, resulting in significant Khoikhoi losses and the imposition of Dutch dominance over coastal pastures. Further expansion inland intensified violence, with settlers displacing Khoikhoi communities through superior firepower and organized militias, leading to a pattern of subjugation, forced labor, and sporadic massacres that contributed to early population declines estimated at several thousand by the late 17th century. Against the San hunter-gatherers, colonial violence took a more systematic and exterminatory form from the early 1700s, as Dutch farmers viewed San raids on livestock—often in retaliation for habitat destruction—as existential threats. Frontier commandos, sanctioned by the VOC, conducted punitive expeditions involving indiscriminate killings, poisonings of water sources, and scorched-earth tactics, which depopulated entire San bands in the Cape interior; historical records document over 2,000 San killed in commando actions between 1774 and 1795 alone, with intent to eradicate resistant groups to secure farmland. The colonial state's complicity, through bounties and legal impunity for settlers, facilitated this frontier genocide, reducing San populations in the western Cape to near extinction by the early 1800s, though some survived through dispersal or servitude. European-introduced diseases compounded these violent disruptions, with smallpox epidemics proving particularly devastating due to the Khoisan's lack of prior exposure and resulting "virgin soil" mortality rates. The 1713 outbreak, triggered by an infected Danish ship, spread rapidly among Khoikhoi communities, killing an estimated 20% of the Cape's Khoikhoi population (from a pre-epidemic base of around 50,000 total Khoisan in the region circa 1652) and causing social collapse through the death of elders and disruption of pastoral networks. Subsequent waves in 1755 and 1767 inflicted further losses, though confined more to urban areas and affecting Khoikhoi laborers disproportionately, with cumulative disease impacts—alongside violence—driving Khoikhoi numbers down to approximately 15,000-20,000 by 1780. San groups experienced indirect effects from these epidemics via contact with infected Khoikhoi or settlers, but their nomadic lifestyle mitigated some spread; nonetheless, introduced pathogens like measles and tuberculosis eroded resilience in fragmented bands, accelerating overall Khoisan demographic decline during the colonial era.

19th-20th Century Genocides

During the 19th century in South Africa, colonial commandos and settler militias conducted organized extermination drives against San hunter-gatherer communities, particularly in the northern Cape and adjacent frontiers, as a response to perceived threats from livestock raiding and territorial competition. These campaigns, which intensified after the early 1800s, involved systematic hunts where San were tracked, shot, and sometimes poisoned at waterholes, leading to the deaths of an estimated several thousand individuals and the displacement or incorporation of survivors as indentured laborers. Historian Mohamed Adhikari characterizes these actions as genocidal, noting that they formed part of a broader colonial strategy to eradicate San autonomy, with official sanction from Cape authorities facilitating the near-total destruction of independent San groups by the mid-19th century. A notable example occurred in 1862, when explorer Louis Anthing's mission to Bushmanland documented ongoing violence but failed to curb commando raids, which continued to target San bands in the region into the 1870s. By the late 19th century, surviving San populations had been fragmented, with many retreating to remote areas or assimilating into colonial labor systems, reducing their numbers to scattered remnants estimated at fewer than 5,000 across southern Africa. These efforts aligned with settler ideologies viewing San as irredeemable pests, resulting in cultural and demographic collapse without formal legal repercussions for perpetrators. In German South West Africa (present-day Namibia), the Nama (Khoekhoe-descended pastoralists classified within the Khoisan linguistic and genetic grouping) suffered genocide amid the 1904–1908 colonial war. Following uprisings against land expropriation and forced labor, German forces under General Lothar von Trotha issued extermination orders, driving Nama into the Omaheke desert where thousands perished from thirst and gunfire; subsequent concentration camps on Shark Island and elsewhere caused further deaths through starvation, disease, and abuse, reducing the Nama population from around 20,000 to approximately 10,000 survivors. This campaign, intertwined with the parallel Herero genocide, is recognized by scholars as one of the 20th century's earliest state-directed racial exterminations, with German policies explicitly aiming to clear land for white settlement. San groups in Namibia faced additional genocidal violence in the early 20th century, particularly during 1912–1915, when South African colonial administrators authorized punitive expeditions against Heikom and other San communities accused of stock theft. These operations, involving aerial reconnaissance and mass killings, eliminated entire bands and displaced others, with estimates of hundreds killed in a series of "forgotten" raids documented in administrative records but suppressed in official narratives. Sporadic settler-led hunts persisted into the 1930s and 1940s, contributing to the marginalization of remaining San populations, though lacking the centralized scale of earlier events. Overall, these 19th- and 20th-century atrocities decimated Khoisan demographics, with pre-colonial estimates of hundreds of thousands reduced to tens of thousands by 1950, underscoring patterns of colonial resource extraction over indigenous survival.

Post-Colonial Relocations

In Botswana, following independence in 1966, the government pursued conservation policies that culminated in the forced relocation of G//ana, Gwi, and other San (Basarwa) communities from the Central Kalahari Game Reserve (CKGR), an area designated as ancestral land since the reserve's establishment in 1961. Initial displacements began in the late 1970s with relocations to settlements like D'Kar, but escalated after 1997, with major operations in 2002 and 2005 evicting over 2,000 individuals to sites such as New Xade and West Hanahai, where inadequate infrastructure and water access led to socioeconomic decline. The Botswana government justified these actions on grounds of environmental protection and community development, arguing that hunter-gatherer lifestyles were unsustainable amid wildlife pressures, though critics, including Survival International, have linked the moves to diamond prospecting interests following Debswana's 1980s discoveries in the reserve. A 2006 High Court ruling in Sesana and Others v Attorney-General declared the evictions unlawful, permitting select San and Bakgalagadi families to return for residence and subsistence hunting, subject to permit requirements and bans on firearms or livestock. Subsequent government appeals and policies restricted access, including a 2014 borehole deactivation that prompted further legal challenges and UN rapporteur condemnations for violating indigenous rights under the African Charter. By 2023, fewer than 500 San remained in the CKGR, with ongoing relocations to government-designated settlements exacerbating poverty rates exceeding 60% among resettled groups, as documented in household surveys. In Namibia, after independence in 1990, San communities like the Hai//om faced continued displacement from ancestral territories, including Etosha National Park, where pre-independence evictions persisted through post-colonial park management prioritizing tourism over indigenous access. Government-initiated group resettlement schemes in the 1990s and 2000s allocated farms to over 1,000 San households in regions like Otjozondjupa, but these often lacked viable water sources, fencing, or agricultural training, resulting in high failure rates and secondary migrations to urban peripheries. Affirmative Action Loan Schemes provided limited livestock aid, yet by 2010, less than 20% of resettled San achieved self-sufficiency, per government evaluations, amid claims of elite capture and insufficient communal land titling. South Africa's post-1994 land restitution framework under the Restitution of Land Rights Act addressed apartheid-era dispossessions after 1913 but systematically excluded Khoisan claims predating that cutoff, leaving most communities without restoration and vulnerable to informal evictions from marginal farmlands. Khoisan activists, organized under groups like the National Khoi and San Council, have pursued alternative recognitions, including a 2019 presidential advisory panel recommending statutory indigenous status, but implementation remains stalled, with ongoing displacements tied to commercial farming expansions rather than state-directed relocations.

Contemporary Status

Demographic Distribution

The Khoisan peoples, including the San hunter-gatherers and Khoekhoe pastoralists, are distributed across southern Africa, with principal concentrations in Botswana, Namibia, and South Africa, alongside smaller groups in Angola, Zimbabwe, Zambia, and Lesotho. Contemporary estimates place the total population of culturally identifiable Khoisan communities at approximately 200,000 to 400,000, though genetic ancestry from Khoisan sources extends to millions more through admixture, particularly among South Africa's Coloured population. These figures reflect self-identification in censuses and ethnographic surveys, which often undercount due to assimilation, mobility, and historical disruptions. San populations, the most numerically prominent Khoisan subgroup, total around 100,000 individuals. Botswana hosts the largest share, with roughly 63,000 San comprising about 2.8% of the national population of 2.4 million as of 2022 estimates. Namibia follows with 30,000 to 70,000 San, equating to 2.5–2.9% of its 3 million residents per recent census data. In South Africa, San communities number approximately 10,000, primarily !Kung and Khomani groups in the Northern Cape and along the Kalahari fringes. Smaller San contingents, often under 5,000 each, persist in Angola, Zimbabwe, and Zambia, frequently in remote arid or semi-arid zones suited to traditional foraging. Khoekhoe groups, largely represented by the Nama, are more urbanized and pastoral-oriented, with Namibia accounting for the bulk at 100,000–130,000 individuals or 4–5% of the populace. In South Africa, Khoekhoe descendants such as Griqua and Korana total fewer than 10,000 in distinct communities, but broader self-identification under Khoisan revival efforts contributes to claims of up to 600,000 indigenous affiliates amid a national population of 60 million. Botswana maintains minor Khoekhoe settlements, while assimilation has dispersed others into mixed ethnic categories across the region. Urban migration and intermarriage continue to fragment these distributions, with many Khoisan relocating to peri-urban areas for wage labor.
CountrySan EstimateKhoekhoe/Nama Estimate
Botswana63,000<10,000 (scattered pastoralists)
Namibia30,000–70,000100,000–130,000
South Africa~10,000<10,000 distinct; broader ancestry in ~5 million Coloureds
Other (Angola, etc.)<10,000 totalNegligible

Land Rights and Recognition Efforts

In South Africa, Khoisan communities have pursued land restitution claims under the Restitution of Land Rights Act of 1994, with notable success in the case of the ‡Khomani San, who in 1999 initiated a claim for ancestral territories in the Kalahari Gemsbok National Park area, leading to a 2002 settlement granting co-management rights over approximately 65,000 hectares despite ongoing disputes over implementation. However, broader recognition efforts have faced setbacks, including prolonged protests such as the six-year occupation of the Union Buildings in Pretoria from 2019 to 2025, where Khoisan activists demanded constitutional acknowledgment as the nation's first peoples and restoration of dispossessed lands, culminating in eviction by authorities on February 10, 2025. The Traditional and Khoi-San Leadership Act 3 of 2019 aimed to formalize Khoi-San traditional governance structures and land-related authority, but the Constitutional Court declared it unconstitutional on May 30, 2023, citing parliament's failure to adequately facilitate public participation during its passage, particularly misrepresenting its scope beyond mere Khoi-San recognition. The court granted extensions for remediation, including a two-year period affirmed on October 14, 2025, amid criticisms that the legislation inadequately addresses historical dispossession while potentially entrenching unequal power dynamics between Khoi-San groups and other traditional authorities. In Namibia, San efforts have centered on community-based conservancies established under the 1996 Communal Land Reform Act and Wildlife Management Policy, enabling groups like the Hai-//om in Etosha National Park to secure user rights over about 10% of communal lands by 2020, though evictions and limited veto power over mining or tourism developments persist. In Botswana, the Central Kalahari Game Reserve conflict has involved repeated court victories for San rights, including a 2006 High Court ruling affirming their constitutional right to reside and access resources in the reserve following 1997-2002 evictions, yet government policies have restricted permanent settlement and water access, with only partial returns by 2019 affecting fewer than 500 individuals. These cases highlight systemic challenges, including fragmented community structures and prioritization of conservation over indigenous tenure, as documented in legal analyses.

Socioeconomic Challenges and Health

The San peoples of southern Africa, including communities in Namibia, Botswana, and South Africa, experience profound socioeconomic marginalization, characterized by extreme poverty rates exceeding 60% in Namibia and 81.7% in Zimbabwe's Tsholotsho District, where 36.9% live in extreme poverty. Unemployment affects the majority, with many relegated to low-wage farm labor or reliance on government welfare, as 85% of San farm laborers in Botswana owned no livestock as of 1976, a pattern persisting due to limited land access and skills mismatch from traditional foraging economies. Education levels remain dismal, with literacy rates at 20-25% and only about 25% of school-age San enrolled, compounded by high dropout rates, cultural barriers, and discrimination in formal schooling systems across Botswana, Namibia, and South Africa. These challenges trace to historical land dispossession and forced sedentarization, disrupting self-sufficient hunter-gatherer livelihoods and fostering dependency, as evidenced by over 70% of Botswana's San classified as Remote Area Dwellers in poverty-targeted programs since the 1990s. Incomes are often below subsistence thresholds, with 73% of Zimbabwean San households earning less than US$5 monthly, reliant on casual piecework or natural resource harvesting amid inadequate infrastructure. Health outcomes reflect this deprivation, with San life expectancy approximately 22% below national averages—around 45-50 years historically for groups like the Zhu|õasi, though improved modestly through sedentary access to basic care—and marked by squalid living conditions exacerbating vulnerabilities. Prevalent diseases include HIV/AIDS (affecting about 32% of Zimbabwe's Khoisan population as of 2017), tuberculosis, malaria, and malnutrition, with alcohol abuse and waterborne illnesses further straining limited healthcare access in remote settlements. Poor nutrition and high orphan rates (20% of households in Zimbabwe) underscore intergenerational impacts, though antiretroviral scale-up has mitigated some HIV mortality regionally.

Cultural Revitalization and Tourism

Efforts to revitalize Khoisan culture have focused on language preservation, traditional knowledge transmission, and community-led initiatives. In South Africa, the Khoikhoi Language Revitalisation Initiative, led by activists like Bradley van Sitters, has produced educational materials including the first Khoikhoi language reader in 2021, aiming to foster cultural pride and identity through classes and oral history revival. Similarly, San communities in Namibia have partnered with organizations such as the Tribal Trust Foundation since around 2003 to document and teach hunting, gathering, and storytelling practices, countering cultural erosion from modernization. The !Khwa ttu cultural center near Cape Town, established on former farmland, employs San individuals to curate exhibits on rock art, medicinal plants, and biodiversity, integrating youth training programs to sustain intergenerational knowledge transfer. These revitalization projects often intersect with environmental activism and land rights advocacy, as seen in Khoisan-led "rememorying" campaigns that link linguistic citizenship to ecological stewardship in regions like the Kalahari. Artisanal crafts, including beaded jewelry and leatherwork inspired by folklore, have seen renewed production by Khoisan artisans, supported by community outreach programs that blend traditional motifs with market viability. In Botswana, a 2023 U.S. grant of approximately $162,000 funded Cheetah Conservation Botswana's preservation of San Bushmen traditional culture, emphasizing spiritual connections to land amid conservation efforts. Cultural tourism has emerged as a revenue source for Khoisan communities, particularly in Namibia and South Africa, where guided experiences on communal lands or conservancies allow visitors to observe tracking, foraging, and trance dances while providing economic incentives for tradition maintenance. In Namibia's Otjozondjupa region, Ju/'hoansi San groups host overnight stays and skill-sharing sessions, with tourism proceeds funding language classes and craft workshops, though critics note risks of commodifying rituals without community control. South African initiatives, such as those at !Khwa ttu, combine eco-tourism with cultural education, attracting visitors to learn about Khoisan heritage while supporting artisan markets and youth apprenticeships. Approximately 2,000 San in Namibia maintain semi-traditional lifestyles partly sustained by such ventures, which numbered around 30 communities by the early 2020s, emphasizing ethical practices to avoid exploitation.

References

  1. https://compass.onlinelibrary.wiley.com/doi/10.1111/j.1749-818X.2008.00084.x
  2. https://www.nature.com/articles/nature08795
  3. https://pmc.ncbi.nlm.nih.gov/articles/PMC3493647/
  4. https://www.tandfonline.com/doi/abs/10.1080/02560046.2019.1647256
  5. https://academic.oup.com/mbe/article/37/10/2944/5874945
  6. https://www.cambridge.org/core/books/cambridge-world-history-of-genocide/settler-genocides-of-san-peoples-of-southern-africa-c1700c1940/BE4F9A6675BAD77F49378886611D4E08
  7. https://www.pnas.org/doi/10.1073/pnas.1313787111
  8. https://pmc.ncbi.nlm.nih.gov/articles/PMC8117426/
  9. https://dsae.co.za/entry/khoisan/e03782
  10. https://www.merriam-webster.com/dictionary/Khoisan
  11. https://sahistory.org.za/article/khoisan
  12. https://fiveable.me/key-terms/intro-anthropology/khoisan
  13. https://study.com/academy/lesson/san-people-history-tribe-facts.html
  14. https://pmc.ncbi.nlm.nih.gov/articles/PMC6735883/
  15. https://www.ipacc.org.za/southern-africa/
  16. https://africafreak.com/san-people
  17. https://www.ebsco.com/research-starters/history/khoekhoen
  18. https://ehrafworldcultures.yale.edu/cultures/fx13/summary
  19. https://www.researchgate.net/publication/40851990_Tuu_as_a_language_family
  20. https://www.cambridge.org/core/journals/phonology/article/clicks-concurrency-and-khoisan/0D57F5AE8BC655A8F2AC3F69CAB8AABE
  21. https://www.research.ed.ac.uk/files/15164019/clickscon_a4.pdf
  22. http://www.scielo.org.za/scielo.php?script=sci_arttext&pid=S2224-33802023000300010
  23. http://www.languagesgulper.com/eng/Khoisan.html
  24. https://roa.rutgers.edu/files/203-0697/203-0697-MILLER-OCKHUIZEN-0-0.PDF
  25. http://www.scielo.org.za/scielo.php?script=sci_arttext&pid=S2224-33802019000300012
  26. https://allthingslinguistic.com/post/184998894180/khoe-kwadi
  27. https://www.africantongue.co.za/ju-tuu-khoe-languages
  28. https://thelanguagecloset.com/2025/10/04/an-introduction-to-the-khoisan-languages/
  29. https://journals.sagepub.com/doi/abs/10.1177/00219096241303937
  30. https://www.researchgate.net/publication/343357545_Language_Revitalization_A_Case_Study_of_the_Khoisan_Languages
  31. https://scholarlypublications.universiteitleiden.nl/access/item%253A3245448/download
  32. https://www.afrikanistik-aegyptologie-online.de/archiv/2011/3164/hoanpdf
  33. https://www.jstor.org/stable/26907069
  34. https://sahistory.org.za/archive/kora-lost-khoisan-language-early-cape-and-gariep-menan-du-plessis-1-linguistic
  35. https://academic.oup.com/gbe/article/15/4/evad054/7092825
  36. https://pmc.ncbi.nlm.nih.gov/articles/PMC7530619/
  37. https://www.nature.com/articles/ncomms6692
  38. https://genomebiology.biomedcentral.com/articles/10.1186/s13059-019-1679-2
  39. https://pmc.ncbi.nlm.nih.gov/articles/PMC3567273/
  40. https://blog.familytreedna.com/african-mtdna-haplogroups/
  41. https://academic.oup.com/mbe/article/24/10/2180/1071196
  42. https://pmc.ncbi.nlm.nih.gov/articles/PMC384897/
  43. https://www.sciencedirect.com/science/article/pii/S0960982203001301
  44. https://pmc.ncbi.nlm.nih.gov/articles/PMC4835522/
  45. https://pmc.ncbi.nlm.nih.gov/articles/PMC3258037/
  46. https://academic.oup.com/hmg/article/30/R1/R49/5930650
  47. https://academic.oup.com/hmg/article/30/R1/R56/6046806
  48. https://bmcbiol.biomedcentral.com/articles/10.1186/s12915-021-01193-z
  49. https://pmc.ncbi.nlm.nih.gov/articles/PMC3932865/
  50. https://www.journals.uchicago.edu/doi/full/10.1086/667521
  51. https://pubmed.ncbi.nlm.nih.gov/17160981/
  52. https://www.sciencedirect.com/science/article/pii/S009286740701272X
  53. https://www.eurekalert.org/news-releases/872478
  54. https://museumsnc.co.za/new_site/early-khoisan-history/
  55. https://www.cambridge.org/core/journals/antiquity/article/san-rock-art-evidence-and-argument/37004D2E1FAA63502BD86F03E615065C
  56. https://www.researchgate.net/publication/283947067_San_rock_art_Evidence_and_argument
  57. https://oxfordre.com/africanhistory/display/10.1093/acrefore/9780190277734.001.0001/acrefore-9780190277734-e-678
  58. https://pmc.ncbi.nlm.nih.gov/articles/PMC8650298/
  59. https://www.tandfonline.com/doi/abs/10.1080/00020189008707727
  60. https://pmc.ncbi.nlm.nih.gov/articles/PMC3827445/
  61. https://www.americanscientist.org/article/human-history-written-in-stone-and-blood
  62. https://www.colorado.edu/today/2012/07/31/later-stone-age-got-earlier-start-south-africa-thought
  63. https://www.sciencedirect.com/science/article/pii/S2352409X21001107
  64. https://www.cambridge.org/core/books/cambridge-world-prehistory/later-stone-age-of-southern-africa/9BAD03BAD827A01F7D28FFA11D1833D0
  65. https://www.nature.com/articles/s41586-021-04227-2
  66. https://www.cambridge.org/core/journals/antiquity/article/earliest-directly-dated-rock-paintings-from-southern-africa-new-ams-radiocarbon-dates/B071E61BE2B9640E5B9A430E1464F980
  67. https://historyguild.org/the-bantu-expansion-how-bantu-people-changed-sub-saharan-africa/
  68. https://www.researchgate.net/publication/46220545_Bantu-Khoisan_interactions_at_the_edge_of_the_Bantu_expansions_Insights_from_southern_Angola
  69. https://www.mpg.de/6830744/Khoisan-lineages-Bantu-groups
  70. https://www.researchgate.net/publication/316642773_Prehistoric_Bantu-Khoisan_language_contact
  71. https://hal.science/hal-01960282/file/Pakendorf_etal_2017_Prehistoric_Bantu-Khoisan_language_contact.pdf
  72. https://www.africanhistoryextra.com/p/on-the-history-of-the-bantu-expansion
  73. https://pmc.ncbi.nlm.nih.gov/articles/PMC6002040/
  74. https://www.sciencedirect.com/science/article/abs/pii/S014019630600098X
  75. https://www.researchgate.net/publication/325777010_The_archaeological_evidence_for_the_appearance_of_pastoralism_and_farming_in_southern_Africa
  76. https://journals.openedition.org/palethnologie/6041
  77. https://open.uct.ac.za/bitstream/handle/11427/17817/thesis_sci_1992_webley_lita_ethel.pdf?sequence=1
  78. https://oxfordre.com/africanhistory/display/10.1093/acrefore/9780190277734.001.0001/acrefore-9780190277734-e-71
  79. https://www.sciencedirect.com/science/article/abs/pii/S0305440308002677
  80. https://link.springer.com/article/10.1023/A:1022110818616
  81. https://sahistory.org.za/article/africa-portugal
  82. https://steemit.com/history/%40krabgat/south-african-history-timeline-of-the-early-contact-between-the-khoikhoi-of-the-cape-and-europeans
  83. https://sahistory.org.za/article/dutch-and-khoisan
  84. https://www.ebsco.com/research-starters/history/dutch-colonization-southern-africa
  85. https://sahistory.org.za/article/establishment-cape-and-its-impact-khoikhoi-and-dutch
  86. https://www.bbc.co.uk/worldservice/specials/1624_story_of_africa/page23.shtml
  87. https://sahistory.org.za/dated-event/smallpox-epidemic-strikes-cape
  88. https://www.aehnetwork.org/wp-content/uploads/2018/03/AEHN-WP-39.pdf
  89. https://www.h-net.org/reviews/showrev.php?id=35534
  90. https://www.fig.net/resources/proceedings/fig_proceedings/fig2020/papers/ts08j/TS08J_williams-wynn_10813.pdf
  91. https://sahistory.org.za/article/contact-conflict-and-dispossession-cape-eastern-or-northern-frontiers-nineteenth-century
  92. https://www.economics.hawaii.edu/research/workingpapers/WP_16-22.pdf
  93. https://ehrafworldcultures.yale.edu/cultures/fx10/summary
  94. https://laulima.hawaii.edu/access/content/user/millerg/ANTH_200/A200Unit1/DobeKung.html
  95. https://books.google.com/books?id=VIBiRIDGk0YC
  96. https://www.pure.ed.ac.uk/ws/files/19018327/1_Barnard_Boden_Introduction_Final.pdf
  97. https://www.cambridge.org/core/journals/africa/article/kinship-language-and-production-a-conjectural-history-of-khoisan-social-structure/42CAEDB96AE4A21014A386F679E86A36
  98. https://www.metmuseum.org/essays/san-ethnography
  99. https://thedrakensberg.net/drakensberg-san-religion/
  100. https://www.thoughtco.com/what-is-the-trance-dance-44077
  101. https://www.researchgate.net/publication/364672735_San_trance_dance_embodied_experience_and_neurological_mechanisms
  102. https://theconversation.com/an-ancient-san-rock-art-mural-in-south-africa-reveals-new-meaning-157177
  103. https://www.researchgate.net/publication/286852103_Debating_shamanism_in_Southern_African_rock_art_Time_to_move_on
  104. https://www.tandfonline.com/doi/full/10.1080/0067270X.2016.1173302
  105. https://pmc.ncbi.nlm.nih.gov/articles/PMC4768279/
  106. https://www.sciencedirect.com/science/article/pii/S2589004224026634
  107. https://www.nature.com/articles/s41598-023-38735-0
  108. https://artsandculture.google.com/story/fascinating-technologies-used-by-the-san-people-of-southern-africa-origins-centre/EQXRczFQFTu71A?hl=en
  109. https://lammuseum.wfu.edu/2021/04/san-ostrich-egg-canteen/
  110. https://www.britishmuseum.org/collection/object/E_Af1910-363
  111. https://www.sciencedirect.com/science/article/abs/pii/S0278416597903111
  112. https://www.heraldonline.co.zw/the-khoikhoikhoi-herders/
  113. https://www.sciencedirect.com/science/article/pii/S187998171630002X
  114. http://khoisan.org/raiding.htm
  115. https://www.researchgate.net/publication/280158271_War_and_peace_among_Kalahari_San
  116. https://psycnet.apa.org/record/2014-44647-003
  117. https://www.tandfonline.com/doi/abs/10.1080/10800379.2018.12097332
  118. https://www.tandfonline.com/doi/abs/10.1080/14623528.2010.508274
  119. https://pmc.ncbi.nlm.nih.gov/articles/PMC5394675/
  120. https://sahistory.org.za/sites/default/files/archive-files/genocide_mohammed_adhikari.pdf
  121. http://www.scielo.org.za/scielo.php?script=sci_arttext&pid=S0018-229X2012000100010
  122. https://www.cambridge.org/core/books/cambridge-world-history-of-genocide/rivers-of-blood-and-rivers-of-money/FD80F4320201914194A68C6A59FA4593
  123. https://ehne.fr/en/node/21449/printable/pdf
  124. https://digitalcommons.usf.edu/cgi/viewcontent.cgi?article=1147&context=gsp
  125. https://ejatlas.org/print/abuse-of-kalahari-bushmen-by-world-wildlife-fund-eco-guards-botswana
  126. https://www.fairplanet.org/story/the-forced-eviction-of-botswanas-indigenous-people/
  127. https://www.jstor.org/stable/43158366
  128. https://the-eis.com/elibrary/sites/default/files/downloads/literature/San%2520in%2520Namibia%2520two%2520decades%2520after%2520independence.pdf
  129. https://www.researchgate.net/publication/309073999_Scraping_the_Pot_San_in_Namibia_Two_Decades_after_Independence
  130. https://iwgia.org/en/south-africa/4642-iw-2022-south-africa.html
  131. https://sahistory.org.za/article/khoisan-identity
  132. https://whc.unesco.org/en/tentativelists/6096/
  133. https://iwgia.org/en/south-africa/5358-iw-2024-southafrica.html
  134. https://minorityrights.org/communities/san-2/
  135. https://www.101lasttribes.com/tribes/san.html
  136. https://worldpopulationreview.com/countries/namibia
  137. https://iwgia.org/en/namibia.html
  138. https://www.culturalsurvival.org/publications/cultural-survival-quarterly/khomani-san-land-claim
  139. https://www.rfi.fr/en/africa/20250210-south-africa-s-khoisan-evicted-from-government-hq-after-six-year-protest
  140. https://lrc.org.za/30-may-2023-constitutional-court-declares-the-traditional-and-khoi-san-leadership-act-unconstitutional/
  141. https://www.saflii.org/za/cases/ZACC/2023/14.pdf
  142. https://iol.co.za/news/crime-and-courts/2025-10-14-concourt-gives-government-two-more-years-to-fix-unconstitutional-khoi-san-leadership-act/
  143. https://www.ahrlj.up.ac.za/osman-f
  144. https://social.desa.un.org/sites/default/files/inline-files/Anthony%2520Phillip%2520Williams%2520%2528IPNeSA%2529_EGM_2024.pdf
  145. https://www.cambridge.org/core/books/land-rights-now/san-land-rights-in-botswana/CFBDF3A1860AA7487C8CCECB2DF1227D/core-reader
  146. https://conservationfrontlines.org/2020/10/the-san-of-southern-africa-among-the-bushmen-nature-is-appreciated-respected-honored-and-revered/
  147. http://www.mar.umd.edu/assessment.asp?groupId=56502
  148. https://iwgia.org/images/publications/0728_REPORT_22_final_for_eb.pdf
  149. https://www.lac.org.na/projects/lead/Pdf/sanintro.pdf
  150. https://iwgia.org/images/publications/EN110_INDIGENOUS_PEOPLES_RIGHTS_IN_SOUTHERN_AFRICA.pdf
  151. https://reliefweb.int/report/zimbabwe/once-decimated-aids-zimbabwe-s-khoisan-tribe-embraces-treatment
  152. https://www.facebook.com/EndangeredLanguagesProject/posts/in-todays-languagenews-the-first-khoikhoi-language-reader-has-been-published-in-/4105537996135172/
  153. https://www.judithwesterveld.nl/work/sidaitse
  154. https://tribaltrustfoundation.org/the-san-bushmen-of-namibia/
  155. https://botanicalsociety.org.za/the-inspiring-khwa-ttu/
  156. https://jimjamsafaris.com/khoisan/
  157. https://bw.usembassy.gov/u-s-ambassador-howard-van-vranken-launch-of-preservation-of-san-traditional-culture-in-western-botswana/
  158. https://www.sfu.ca/ipinch/project-components/community-initiatives/san-cultural-tourism-southern-africa/
  159. https://safeandhealthytravel.com/local-stay-with-the-san-tribe-bushmen-experience-the-living-museum-of-the-ju-hoansi-san-namibia/
  160. https://www.responsiblevacation.com/vacations/cape-town-to-victoria-falls/travel-guide/tribal-cultures
Add your contribution
Related Hubs
User Avatar
No comments yet.