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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. [5] It entered wider usage from the 1960s based on the proposal of a "Khoisan" language family by Joseph Greenberg.
Map of modern distribution of "Khoisan" languages. The territories shaded blue and green, and those to their east, are those of San peoples. The San peoples (also Saan), or Bushmen, are the members of any of the indigenous hunter-gatherer cultures of southern Africa, and the oldest surviving cultures of the region. [2]
The ethnolinguistic groups include various Afroasiatic, Khoisan, Niger-Congo, and Nilo-Saharan populations. The official population count of the various ethnic groups in Africa is highly uncertain due to limited infrastructure to perform censuses, and due to rapid population growth.
After apartheid, Khoekhoe activists have worked to restore their lost culture, and affirm their ties to the land. Khoekhoe and Khoisan groups have brought cases to court demanding restitution for 'cultural genocide and discrimination against the Khoisan nation’, as well as land rights and the return of Khoesan corpses from European museums. [21]
In seventeenth-century Dutch, Hottentot was at times used to denote all black people (synonymously with Kaffir, which was at times likewise used for Cape Coloureds and Khoisans), but at least some speakers used the term Hottentot specifically for what they thought of as a race distinct from the supposedly darker-skinned people referred to as Kaffirs.
The genetic history of Southern Africa encompasses the genetic history of the people of Southern Africa. The Sahara served as a trans-regional passageway and place of dwelling for people in Africa during various humid phases [ 1 ] [ 2 ] [ 3 ] and periods throughout the history of Africa .
Capoid race is a grouping formerly used for the Khoikhoi and San peoples in the context of a now-outdated [1] model of dividing humanity into different races. The term was introduced by Carleton S. Coon in 1962 and named for the Cape of Good Hope . [ 2 ]
Khoisan history and identity are revived in the private sector in a variety of ways, such as learning to speak Khoekhoegowab, a standardized Nama language, altering one's name (particularly on social media), or referring to significant persons in Khoisan history. [4]