The history of the Coloured community in Namibia is a complex narrative woven through colonial conquest, racial classification, displacement, resistance, and post-independence identity struggles. Often overlooked in mainstream national history, Coloured Namibians have played a unique and multifaceted role in shaping the socio-political fabric of the country. Their story begins long before formal borders were drawn and continues into the democratic era of modern Namibia.
Origins: Early 1800s and the Cape Influence
The term 'Coloured' historically refers to a diverse group of people of mixed racial ancestry, primarily stemming from unions between indigenous African groups, European settlers, and enslaved individuals from Asia brought to the Cape during Dutch and later British colonial rule. Many Coloured people in Namibia trace their origins to the Cape Colony, particularly from the early 1800s when mission stations and trade routes were established northwards into present-day Namibia.
As documented by Klaus Dierks, a prominent Namibian historian and civil engineer, early settlements of people of mixed descent in what would become Namibia date back to around 1811 [1]. Missionaries from the London Missionary Society, such as Joseph Tindall and Heinrich Schmelen, played a significant role in these early interactions [2]. Notably, Schmelen’s Khoekhoe wife, Zara, was instrumental in their missionary work, serving as a vital cultural and linguistic bridge [3]. These early engagements laid the groundwork for a burgeoning population later formally classified as 'Coloured' under South African apartheid, a term with deep social roots in the Cape and its surrounding regions.
Mid-to-Late 19th Century: Movement and Missionaries
During the mid-1800s, increased missionary activity and settler expansion from the Cape brought more Coloured artisans, evangelists, and workers into Namibia. Some were dispatched deliberately by mission societies, whilst others arrived as wagon drivers, interpreters, or traders. They often found themselves acting as mediators between indigenous communities and European colonists.
With the advent of German colonialism in the 1880s, the socio-political standing of Coloureds began to shift. Although not considered on par with Europeans, many Coloured individuals were able to access limited forms of education and employment, frequently serving in administrative or intermediary capacities under German rule. However, they were also precluded from land ownership and political power, reflecting their ambiguous position within colonial society.
German Colonial Rule (1884–1915): Limited Integration, Strategic Exclusion
Under German rule, racial hierarchies became increasingly rigid, particularly following the genocides of the Herero and Nama peoples (1904–1908). While the Germans generally perceived Coloureds as superior to ‘natives’, they were nonetheless subjected to discriminatory policies. Some Coloured families experienced forced relocation, restrictions on property rights, and limitations on upward mobility.
Despite these constraints, Coloured individuals were occasionally employed in semi-skilled roles, such as schoolteachers, clerks, or police assistants. A select few Coloured individuals managed to acquire an education through missionary schools, facilitating limited social advancement. However, their position remained precarious, caught between the dominant European colonisers and the subjugated indigenous populations.
South African Administration and the Rise of Racial Categorisation (1915–1948)
With South Africa’s occupation of Namibia during World War I, the insidious ideologies of apartheid from the Union of South Africa began to permeate the administrative landscape. The South African government progressively applied more stringent racial laws, meticulously classifying Coloureds as a distinct racial group, separate from both ‘Whites’ and ‘Natives’.
During the 1920s and 1930s, the influx of Coloured families from the Cape intensified, largely driven by employment opportunities on the South African railways and public works in southern and central Namibia. Consequently, dedicated Coloured schools and residential areas were established in towns such as Lüderitz, Keetmanshoop, and Windhoek (notably in areas like Khomasdal). However, these communities remained ensnared by racial segregation and legal discrimination. Legislation such as the Urban Areas Act severely restricted where Coloureds could reside and work. They were afforded no political representation and were frequently exploited to enforce policies against indigenous Africans, whilst simultaneously enduring their own marginalisation.
The Apartheid Era: 1948–1989
The implementation of full apartheid policies in 1948 heralded significant changes for Coloureds in Namibia. The government rigorously enforced forced removals and racial zoning, including the relocation of Coloured people in Windhoek to Khomasdal in the late 1950s and early 1960s, as an integral part of the broader Group Areas Act.
Educational institutions, such as the Dawid Bezuidenhout Secondary School, were established specifically for Coloured learners. While these offered superior resources compared to schools for Black Namibians, they still fell considerably short of the standards enjoyed by white schools. The apartheid state also orchestrated the creation of a Coloured Representative Authority in the 1970s, ostensibly as part of a scheme to install ‘ethnic’ self-governments. However, many Coloured Namibians vehemently rejected this token representation, perceiving it as a cynical attempt to fracture and dilute resistance to apartheid.
During the mid-1980s, a significant cultural clash emerged as school students, increasingly politically aware through teachers returning primarily from the University of the Western Cape (UWC), began to challenge their elders who were often anti-SWAPO. This embrace of black nationalism and rejection of the term “so-called coloured” led many young Coloured people to reject their cultural history and insist on a racially unified, independent Namibia [4].
Coloured people found themselves in an unenviable predicament: whilst privileged in certain respects compared to Black Namibians, they remained oppressed and systematically excluded from full citizenship. This precarious position galvanised many to become politically conscious, leading them to join the liberation struggle through organisations such as SWAPO, the Namibia National Students Organisation (NANSO), and various church movements.
Notably, several Coloured leaders emerged as pivotal figures in the anti-apartheid resistance. Their relative mobility and access to information proved invaluable in supporting underground movements and raising awareness. Conversely, some were accused of collaborating with the apartheid regime, a stark illustration of the community’s complex and often divided political landscape.
Post-Independence Namibia (1990–Present): Identity, Representation, and Belonging
With Namibia’s independence in 1990, the nation officially repudiated racial discrimination, embarking on a mission to forge a unified national identity. However, the enduring legacy of apartheid’s classification systems persisted. The Coloured community grappled with profound questions of identity: were they to be considered part of the ‘Black majority’, or did they constitute a distinct cultural group?
In the post-independence era, Coloured Namibians have continued to make significant contributions to national life across education, politics, business, and the arts. Prominent figures such as Pieter van Wyk and Milton Louw have been instrumental in redefining the role of Coloureds in public life.
- Pieter van Wyk is a revered traditional leader of the ≠Aonin (Topnaar) community, one of Namibia’s oldest Nama groups, based along the Kuiseb River in the Erongo Region. Although his ancestry includes indigenous Nama roots, many within his community identify as Coloured due to historical intermarriage and apartheid-era classification. He is widely recognised for his dedication to preserving indigenous knowledge, botany, and desert ecology, as well as advocating for his people’s land and cultural rights in the post-independence era.
- Milton Louw has emerged as a leading voice in consumer advocacy, tirelessly campaigning for transparency, equitable business practices, and regulatory accountability in Namibia. Through his insightful writings, engaging workshops, and media presence, he has empowered ordinary Namibians—particularly marginalised groups, including the Coloured community—to comprehend their rights and challenge exploitative systems. His activism seamlessly intertwines with broader social justice themes, such as inequality, access to credit, and public participation.
Despite these contributions, many Coloured individuals still perceive themselves as underrepresented in political discourse and marginalised by affirmative action policies that predominantly benefit ‘previously disadvantaged’ Black Namibians.
Furthermore, younger generations have wrestled with complex questions of cultural identity. Afrikaans remains a dominant language within many Coloured communities, a linguistic heritage that elicits both pride and criticism in post-apartheid Namibia. Notwithstanding these tensions, Coloureds endure as a resilient and dynamic component of Namibia’s rich multicultural society.
Conclusion
The history of Coloureds in Namibia reflects broader themes of colonisation, racial stratification, resilience, and post-independence identity formation. From their early presence alongside missionaries and traders, through marginalisation under both German and South African regimes, to the complicated realities of modern Namibia, the Coloured community’s journey is both unique and integral to the nation’s story.
Whilst they have often been defined by others in terms of what they are not — not white, not black — their lived experiences, contributions, and evolving identities demonstrate that they are not a fringe or forgotten group, but central participants in Namibia’s past and future.
References
[1] Klaus Dierks. (n.d.). 5-//Khauxa!nas in the Context of Namibian History. Retrieved from https://www.klausdierks.com/Khauxanas/5.htm
[2] Wikipedia. (n.d.). Heinrich Schmelen. Retrieved from https://en.wikipedia.org/wiki/Heinrich_Schmelen
[3] Wikipedia. (n.d.). Zara Schmelen. Retrieved from https://en.wikipedia.org/wiki/Zara_Schmelen
[4] Wikipedia. (n.d.). Coloured people in Namibia. Retrieved from https://en.wikipedia.org/wiki/Coloured_people_in_Namibia
