Tuesday, 29 March 2011

Oldest coloured owned business in Namibia

Johannes Wilhelm Krabbenhoeft was the son of Friedrich Wilhelm Krabbenhoeft who established the trading house Krabbenhoeft and Lampe at Lüderitz, and his wife Lucie Krabbenhoeft née Forbes. He was born on 20.09.1882 at Keetmanshoop. Due to the fact that his mother was a "coloured" woman from the Cape Colony in South Africa, he had later difficulties in the Schutztruppe during the German colonial period.

Present Day (2010)

What am I doing by writing about this?
The sociology of race and of ethnic relations is the area of the discipline that studies the social, political, and economic relations between races and ethnicities at all levels of society. This area encompasses the study of racism, residential segregation, and other complex social processes between different racial and ethnic groups. The sociological analysis of race and ethnicity frequently interacts with other areas of sociology such as stratification and social psychology, as well as with postcolonial theory.
At the level of political policy, ethnic relations is discussed in terms of either assimilationism or multiculturalism. Anti-racism forms another style of policy, particularly popular in the 1960s and 70s.
On Wikipedia

‘The overall sense one has regarding Coloured identity in the new South Africa is one of fragmentation, uncertainty and confusion. For the greater part of its existence, Coloured identity was accepted as given by its bearers, and in the latter phases of the apartheid era, the emergence of a rejectionist movement created a schism between those who accepted and those who eschewed it. But the new South Africa has witnessed the emergence of a wide spectrum of positions on the nature of Colourness and a plethora of initiatives to change or influence the ways in which it is expressed. Such attempts have thus far failed to have much of a popular impact because they lack resonance with the Coloured masses and are driven by small groups of intellectuals and community activists with limited influence. The evidence indicates that many people who have gone beyond simply accepting racial categories as given are wrestling with questions about the extent to which they should express their identity as black, as African, as South African, as Khoisan, as descendants of slaves or whether they should take a stand on the principle of nonracism. There is often confusion about whether Colouredness is inherent or imposed from outside, whether it is something negative to be discarded or something positive to be embraced and affirmed. Today, Coloured identity remains in flux and is experiencing a degree of change unparalleled since its emergence in the late nineteenth century'