The arrival of the Heeren Seventien at the Cape, contaminated South Africa with a lethal combination of toxic white supremacy, and their common Aryan roots, the Asian caste system.A cocktail which is becoming harder to contain.  
Article 11 of the United Nations declarations on the Rights of Indigenous People states “
Indigenous people have the right to practice and revitalize their cultural traditions and customs. This includes the right to maintain, protect and develop the past, present and future manifestations of their cultures,  such as archaeological and historical sites, artifacts, designs, ceremonies, technologies and visual and performing arts and literature”.

Hoerikwaggo, “ Mountain in the sea” or “The place where clouds gather” was first renamed by Portuguese Antonia de Saldanha as Taboa do Cabo in 1503.
In 1601 it got its Dutch translation by Joris Spilbergen and it was called Tafel Baay. It is the name used when the Dutch arrived.
Hoerikkwaggo, home of spiritual home of the Cochoqua, Goringhaiqua, Gringhaicoma and Goracchoaqua tribes. It has spiritual significance to indigenous people who have consider it sacred for tens of thousand years before the arrival of Europeans.
The creator, Supreme God Tsui//Goab, roams along the indigenous sweet waters of the springs of the  sacred Camissa River, which runs into the ocean.
Stone Age artefacts including sculptures, ostrich egg jewellery and grinding stones going back 100 000 years have been found in the caves and prehistoric shelters.
The majestic Table Mountain, is part of the Table Mountain National Park and also the Cape Floral Kingdom, with over 1460 Fynbos species. The mountain was awarded UNESCO Heritage status in 2000 and named one of the seven wonders of the world in 2012.

This home is also home to indigenous Pregine Falcoms, klip dassie, Cape Cobra, Berg Adder, eland, red Hartebees, Cape Mountain Zebra , lynx, clawless otter, Cape fox and the Quagga, which was shot into extinction in the 1870’s. The introduction of the Himalayan Tahrs presented enormous threats to the ecosystem.
With the encroachment of development on this sacred space, polluting of natural springs and the appropriation of their indigeneity,activism by the indigenous guardians and stewards of this mountain have intensified.
Cape Town was originally called//Hui !Gaeb,where clouds gather, and known as home of the skilled and industrious, who had a unmatched knowledge of their city and the environment.

IIHui! Gaeb – Cape Town is a popular tourist attracting earning millions for the city of Cape Town where people  use the cable-way for experience the peninsula. Since the opening of the Cable Car in 1929 more than 22 million people have used it.
It was the 6th of April 1652. It was a full moon, a night when millions of indigenous people globally observe a ceremony.The full moon ceremony was in progress on the ritual site when, through the thick fog, they observed arrival of the invader, employee of the Dutch trade conglomerate Heeren Seventien, Jan Van Riebeeck.
For the first decade of colonization, while indigenous people were being driven out, there were more black Africans than Europeans.
The First Heeren Seventien slaves were housed with their Masters in the Dutch army barracks now called the “ Castle of Good Hope”.
The first Slave Lodge, “Gallows Hill”( execution Gallows) later renamed De Waterkant. was completed in1679 to house the “ Company” enslaved people.
In 1940, the settler government established their first of 12 Districts in what became known as “ Kanaladorp”. This district ran from Hanover Street down to Sir Lowry Road.
By 1849, there was a significant Batavian and Dutch population due to the emancipated slaves returning for the farms after 1806.

In 1867, Cape Town was divided in to 6 Districts and Kanaladorp became District Six. It was only when the British invaded in 1795 that housing development was increased.  Modest rental houses “ huurhuijes” were developed for European artisans and craftsman employed by the settler
Apartheid policies including the Group Areas Act and Influx Controls acts, banned Africans from living and working in the city giving the free enslaved settler privilege over African land.
The first Mardyckers, also known as “ company mercenaries” free Muslims arrived as a labour force end to help protect the Barracks from the resistance of indigenous people.
From the beginning, Free burghers developed overnight, soldiers and officials arrived with their enslaved people and were given free land outside the Cape on farms.
By the time the first group of French Huguenots peasants arrived, there were already substantial free labour made up of abducted indigenous people and Batavians who arrived from 1653, in what is now called Franchoek, Stellenbosch and Paarl.

In 1658, the first 250 enslaved people from Angola joined a handful of the Heeren Seventien employee’s, enslaved people who started arriving in 1653. These people were on a Portuguese slave ship which was captured by the Dutch. The second captured slave ship arrived in the same year with 228 people from Benin.
The first Khoi/Dutch resistance war of 1659 drove indigenous people out of the Cape. Immediately thereafter in 1660, Jan van Riebeeck ordered for a poisonous hedge to be planted.
This poisonous wild almond hedge was the first of many European borders in South Africa. This pushed Africans out of the Peninsula, making the Cape and the thriving port the private dominion of the Heeren Seventien and their imported African enslaved people.

In 1709, pass laws were introduced to all non- Europeans. While this law was abolished for foreign enslaved people in 1828, this law was not abolished for indigenous people until the 20th century.

In 1797 a Swellendam Board of Landdrost, ordained again that every indigenous people moving between town and rural area had to carry a pass signed by his master or risk being kidnapped and enslaved. This helped poor white settlers in the interior to abduct indigenous people and sentence them to hard labour under various “ vagrancy” laws.
As they were not paid, they were constantly indebted to the settler. This bondage continued for centuries while children born on these were “ apprenticed” until they were 25 years old.

The Hottentots Code/Caledon Code/ Hottentot proclamation of 1808, one of a series of laws restricting the Khoi “ decreed that every hottentot (or Khoikhoi) was to have a fixed “ place of abode” and if he wishes to move he had to obtain a pass from his master or from a local official”
After the abolition of slavery in 1824, coloureds who did not live with masters, were liable for colonial taxes under the Hottentots Code.
Ordinance 50 of 1828, was established which put Coloureds but not Africans, on an equal footing with Europeans.
District Six was established in as the 6th Municipal District in 1867, more than two centuries after the arrival of of the first Batavian enslaved people. One hundred years later the area was declared a “ whites only “ area by the Colonial Apartheid State’s Group Areas Act.

The first people to be forcibly removed from District Six were blamed for the Bubonic plague. These Africans of Xhosa, Khoi and San descent were the first victims of forced removals from District Six. These people were forcibly resettled in zinc houses and tents in an area on the Cape Flats called Ndabeni.
The first District Six demolitions in 1901 were of African homes. More Africans were moved to Ndabeni in 1936.
In the 1940’s under the guise of “ slum clearance” plans were formed to remove all non European people from the city.
The pre-Apartheid Census of 1946 states, that there were 840 Africans living in District Six at that time. The Act of 1966 enforced further forced removals, this time of Coloureds and Indians.

Lions Rump, now called Lions Head, became home to the first Free blacks, some who had returned from farms , while others settled on Devils peak where the indigenous people were already forced off their main Kraal.
Most of the BoKaap, consisted of four areas : the Malay Quarters, Stadzicht, Schotche Kloof and Schoone Kloof, was built in 1760 and 1840
Prior to 1760 there was only two plots allocated and the market garden.

In 1760, Jan De Waal “ bought ”a piece of land from the Heeren Seventien at the foot of Signal Hill.  In 1763 he built little houses on it. These houses were first occupied by the Company’s free skilled Muslim labourers from South East Asia.
The first mosque “ was “ Auwal” Dorp street Mosque built in 1794 And between 1820 and 1892 eight more mosques were built.
Preservation of the area only started in 1943 when 15 houses were restored with the support of the Historical Monuments commission. In 1966, during the height of forced removals, a portion of the area was designated as a national monument.
When the British took over the colony they allowed unconstrained racial mixing with coloureds. The port city of Cape Town became internationally known for their liberal policies and social scene adopted in 1854.The “ exotic” women of the Cape were widely publicized in Europe.

Africans were actively excluded from integrating in schools, churches, businesses and government institutions while Batavians were given separate but special privileges.
By the abolition of Slavery in 1806, most Batavian enslaved people were based on farms outside of Cape Town.
In 1808, a small group of 300 armed Irish, Free Blacks and mixed race Batavian slaves and servants, mobilised a larger group of enslaved people including Khoi from rural areas, in the arrived in the Colony, hoping to seize Cape Town. They arrived in Salt River where 326 marchers were captured.

The dominant religion of the Heeren Seventien was Christianity and the Dutch Reform Church was the only legal church in the Cape. By 1666, all Company slave children in the Slave Lodge were baptized. From there on all children were baptized within seven days of their birth. More than two thirds of all Batavian enslaved children were baptized during Dutch occupation between 1652 – 1795 and received religious instruction at the slave lodge “school”.
The Colonial Settler incentive for freedom in exchange for their souls became very popular and many converted to Christianity.
During colonization ethnic Identification was banned. Africans were identified by the names of the Masters. Those without masters were abducted and forced into slavery or killed.
Part of the “ Divide and Rule” strategy “ was for non- Africans to receive preferential treatment resulting in racial tensions. This preferential treatment emboldened the behaviour of foreign enslaved people who benefited from their proximity to whiteness.
Beach Apartheid, ensured that European settlers had the best sandy beaches and views while Coloureds had two beaches, Indians had one and Africans had one of the most dangerous and inaccessible beaches in Cape Town – Mnandi.

A very clear distinction was made by the between the “ Colonial Native” and the “ African Native”. Both the Dutch and British employed pseudo sciences making “ complexion and hair hierarchies” very popular. Pigmentation became a vehicle for upward mobility with Africans doomed to stay at the bottom of pigmentation hierarchies.
A close associate of Dr Verwoerd, Dr W M E stated in 1955 “ briefly and concisely put “ our native policy regarding the Western Province aims at the ultimate elimination of Natives from the region”.
Dr Eiselen stated that “ The removal of Foreign Africans and the freezing of foreign African families, coupled with the limited importation of single migrant workers to meet the most urgent needs”.
Colonial and Apartheid social engineering and spacial planning was deliberate in co-opting and pitting enslaved settlers against African Natives.
The Population Registration Act, officially invented the “Coloured race” while tribalised and de-tribalised indigenous people were forcibly ethically assimilated into his group. From 1950 the Influx Control Act meant that anyone belonging to, or associated with an African tribe, belonged in a homeland.

The Reservation of Separate Amenities Act, ensured the Africans are excluded from public Amenities like buses, parks and swimming pools, while coloured and Indians often had access but of a lower standard.
Coloureds are historically closely associated with the European settler. Although they were ever fully accepted by them, they enjoy the same pass-times, speak their languages, wear the same attire.
These Batavian enslaved people, believed themselves to be superior to Africans- but never better than the European master who brought them to the Cape.

The Western Cape with its big population of self-identifying Coloureds, remains the only colonial settler governed province in the whole of Africa.
The mythology of District Six started very shortly after Apartheid forced removals.
There has developed a pervasive narrative that District Six was an exclusively established birthplace of Coloureds descendants of Batavian enslaved people. It is being claimed as their “ Ethnic Homeland” , erasing the pre-colonial history of indigenous people who had lived there for thousands of years.
Post 1994, when discussion around re-distributive justice, land reform and appropriation came normalised, these “ minorities” found themselves ineligible for claims to ethnic/tribal lands.

This resulted in the “ scramble for indigenous land” and the re-emergence of colonial political formations like the detribalised Griqua, who had been instrumental in the erasure and enslavement of indigenous people.
After centuries of espousing settler values and ideologies and distancing themselves from their indigenous heritage in favour of settler proximity, bogus ethnic nations like the Camissa is being formed.
This group first categorized as “ Coloured” in 1838 and then as “ Malay” and ” mixed other”, not belonging to bloodline groups of specific lands, privileged by the European are now re-packaging colonization to suit their “ newer” false historical narrative.
Both migrant Indians and Coloureds in South Africa have historically seen themselves as a “race” because colonial racial identity was one of privilege, while an ethnic identity was that of landlessness and exploitation.

With a superior status and access to education, these settlers are now dominating indigenous politics from Government to social justice, culturally appropriating all available indigenous narrative.
These “ race shifters” often approach indigenous people the same as most European settlers do with “ I studied you in anthropology/History” or “ I thought you were killed by smallpox” or “ I did my masters or doctorate about you people”.

These “ new ethnic” shifters are completely unfamiliar with indigenous people and their history. Because they have no relationship with indigenous people, they do not now that, saying that is the most dehumanizing things to an indigenous person. Those words are an instant devaluation of a human being to an extinct mythological object.
Taking advantage of the slow pace of Government recognition, they are now calling for a change from their previously 1950’s Apartheid privileged “race” identity of “ Coloured” to be assimilated into ethnic identity group they call “ Khoisan”, an insulting forced German ethnic assimilation label of 1928.

The Khoi and San people of South Africa, two completely different ethnic groups, have not been consulted. These ethnic groups, who have a vastly different history to Coloureds, rejects that labelling with contempt as they do the imposter ethnic group, Camissa.

In 2020, descendants of the original inhabitants of Table Mountain, citing “Aboriginal title and the United Nations Declarations on the Rights of Indigenous People”, were arrested for holding rituals and ceremony of their sacred ancestral mountain.
The struggle for access to sacred land escalated in January 2021, when 12 Khoi activists were removed by the police and a case of “land invasion” was opened in January 2021.
These indigenous descendants have been holding prayers and ceremony on Table Mountain since it emerged from the sea, albeit in secret.
The District Six humane Society, a Non profit organization supporting African claimants from Khayalitsha, Langa, Gugulethu, recently claimed that the District Six reference group made exclusively of descendants of enslaved people, practised Apartheid in the way they deal with African claimants. African claimants are being harassed and marginalized in the process of restitution.

In recent years, Indian settlers in Kenya and Uganda have campaigned to be recognized as ethnic tribes after realizing that the colonial logic has no benefits post- colonially and those who still consider themselves a race, are viewed as outsiders.
These groups could start by acknowledging, rejecting and dismantling constructs of colonial hierarchies and spacial segregation to break down their domination and their support for repackaged colonization.
In South Africa, it seems there is still a long way to go for those of superior colonial “races” to  reshape how they see and project themselves on African land, and how the choose to see Africans.
Mostly it would improve native sentiment towards them, if their refrain from advancing the narrative that native and settler were equally exploited during colonization and Apartheid.
Transformation into Multiculturalism/ Rainbowism is impossible, unless the history and consequences of “race”, complexion hierarchies, privilege and betrayals are not interrogated.
Their colonial style of sanitizing of their histories of this land, to which they are foreign, with the little very mention of the Natives, can be seen in National Museums. This is erasure!

//Hui !Gaeb- belongs to Africa and all the Africans who used it before colonization. There is no rationale is turning it into a “ethnic heritage” site for recently arrived people.
Claims and campaigns to erase indigenous people completely out of the Cape, emerged in the public only recently with some calling for Secession from the Republic, while the revival of indigenous people and their cultures have intensified and created a push-back against cultural appropriation.
Everyone in the world is indigenous to somewhere even in Europe, where borders were determined by ethnicity, where Greeks, Germans, French, Dutch, Spain, Italy live in what they consider their ethnic homelands.