|Regions with significant populations|
|Related ethnic groups|
|Coloureds, Khoikhoi, Namaqua, Griqua, Oorlam, Afrikaners|
The Basters (also known as Baasters, Rehobothers or Rehoboth Basters) are the descendants of Cape Colony Dutch and indigenous African women. They live largely in Namibia, in and around the town of Rehoboth, and are similar to Coloured or Griqua people in South Africa.
The name Baster is derived from the Dutch word for "bastard" (or "crossbreed"). While some people consider this term demeaning, the Basters proudly use the term as an indication of their history in the same way as the Métis ("Mixed") people of Canada.
While the current numbers of Basters remain unclear (figures between 20,000 and 40,000 are given), the Basters are concerned that their unique heritage will be lost in a modern Namibia.2
The Basters were mainly persons of mixed descent who at one time would have been absorbed in the white community. It was, however, as much an economic and cultural category as a racial one and included the economically most advanced of the non-white population at the Cape. Among these were persons who acted as supervisors of other servants and were the confidential employees of their masters. Sometimes these were treated almost as members of the white family. The group also included Khoi, free blacks and persons of mixed descent who had succeeded in acquiring property and establishing themselves as farmers in their own right. The name Orlam was sometimes applied to persons who could also be known as Baster but was a more general name for Khoi and Coloured persons generally who spoke Dutch and practised a largely European way of life.
In the early eighteenth century it was not uncommon for Basters to own farms in the colony, but with the growth of competition for land and colour prejudice they came under increasing pressure from their white neighbours and were either absorbed into the Coloured servant class or moved to the fringes of settlement where it was still possible to maintain themselves in independence. From about 1750 the Khamiesberg in the extreme north-west of the colony became the main area of settlement of independent Baster farmers, some of whom had substantial followings of servants and clients. After about 1780, increasing competition from whites in this area led to the migration of a number of Baster families to the middle valley of the Orange. The Basters of the middle Orange were subsequently persuaded by London Missionary Society missionaries to adopt the name Griqua.
Mostly Calvinist, Basters from Mainline churches sing hymns almost identical to those heard in the seventeenth-century Netherlands. The religious fervour of the Basters is clear from their motto: "Groei in Geloof" (Grow in faith).
The Basters left their original home in the Cape Colony in 1868 to trek northwards in search of land and settled in Rehoboth in what is now central Namibia. In 1872, the Basters founded the Free Republic of Rehoboth, designed a German-influenced national flag. They also laid down a constitution (Afrikaans: Vaderlike Wette, literally English: Paternal Laws) that continues to govern the actions of the Baster to the current day.3 While they remained predominantly based around Rehoboth, some Basters continued to trek northward, settling in the southern Angolan city of Lubango, where they are known as the Ouivamo (many of these were forced to return to Namibia between 1928 and 1930 by white South Africans, who couldn't understand why their literate and deeply religious cousins wanted to live amongst the `savages’).verification needed
In the process of the German annexation of South-West Africa, Baster Kaptein Hermanus van Wyk signed a 'Treaty of Protection and Friendship' with the German Empire on 11 October 1884, the first of its kind with between native peoples in the territory and the Germans.4 This treaty permitted the Basters to retain a degree of autonomy in exchange for recognising colonial rule. Relations between Rehoboth and Germany remained close for more than twenty years but in 1914, following the outbreak of World War I, Germany's use of Baster soldiers to guard South African prisoners - contrary to the terms of their enlistment - led to armed revolt. German forces then attacked Rehoboth, committed atrocities against Baster civilians and attacked refugees encamped upon the mountain of Sam Khubis, but, despite repeated attacks and the use of superior weaponry, were unable to destroy the Basters' position. The Germans retreated and Rehoboth's Baster community was reprieved.5
South-West Africa was occupied by South Africa in 1915. Considering themselves South African, the Basters offered to serve with the South African forces during the war but were rebuffed by General Louis Botha, who said that coloureds should not concern themselves with a war between South Africa and Germany.
Some Basters continue to push the legitimacy of the Free Republic of Rehoboth. It is claimed the republic was recognised by the League of Nations and that according to international law, the Republic should retain the status of a sovereign nation. In 1952, the Basters presented a petition to the United Nations to this effect, with no visible result. In 1979, South Africa offered the Basters self determination if they fought against South-West Africa People's Organisation, the Namibian independence movement. The Basters refused, deciding to remain neutral and settling instead for a semi-autonomous Baster homeland (known as “Baster Gebiet”) based around Rehoboth, similar to the South African bantustans. The Baster Gebiet would exist until 29 July 1989 and the imminent independence of Namibia.
Many Basters continue to seek autonomy for their political affairs. The Basters have a long democratic tradition of electing their leadership. According to the Paternal Laws of 1872, a Kaptein is elected for life. This Kaptein was granted the powers to appoint a Council and together they formed the Executive government of Rehoboth. The Paternal Laws also provided for a Peoples Council (Volksraad) which was elected every five years and formed the Legislative of the Rehoboth government.
Originally meant as a constitution of the Baster people in the Free Republic of Rehoboth, the first Kaptein's Council laid down the Vaderlike Wette (Paternal Laws). These regulations influence the actions of the Baster community until the current day.3
One of the regulations in these laws is that every male burger (citizen) of Rehoboth could apply for a free piece of land when he became 18 years old. While this provision is no longer being granted due to conflicting land legislation in independent Namibia, Basters that turned 18 before 21 March 1990 are still being granted this right, although the size of the erf was decreased from 1,300 square metres (14,000 sq ft) to about 300 square metres (3,200 sq ft) due to land shortage and servicing costs.6
The first Kaptein was Hermanus van Wyk, the 'Moses' of the Baster nation who led the community to Rehoboth from South Africa and remained Kaptein until his death in 1905.3 After his death, the Rehoboth Basters elected Cornelius van Wyk to be their Kaptein. He was however not officially recognised by the German colonial government nor by the South African authorities after their take-over in 1915.
In 1976, the South African government approved the ‘Rehoboth Self-government Act’ providing autonomy for the Basters. In 1979, Kaptein Johannes "Hans" Diergaardt was elected in accordance with the regulations of the 1976 Act. In 1999, John McNab was elected Kaptein. Since February 2007, the Rehoboth Basters are represented by the Kapteins Council at the UNPO.
The Basters of Rehoboth should not be confused with a community in the Richtersveld in South Africa known as the 'Boslys Basters'.
In Indonesia, the people of mixed Dutch descent are also called Blaster(an).
- Griqua people
- Oorlam people
- Hans Beukes
- Diergaardt v. Namibia
- Research Materials: Max Planck Society Archive
- Rhineland Bastard
- Nunuhe, Margreth (18 February 2013). "‘Rehoboth community in danger of extinction’". New Era.
- Shiremo, Shampapi (26 May 2011). "Hermanus van Wyk: The ‘Biblical Moses’ of the Rehoboth Baster Community". New Era.
- Oermann, Nils Ole (1999). Mission, Church and State Relations in South West Africa Under German Rule (1884-1915). Missionsgeschichtliches Archiv 5. Franz Steiner Verlag. pp. 58–60. ISBN 9783515075787.
- "Sam Khubis". rehobothbasters.com. Retrieved 25 April 2012.
- Salkeus, Anna (30 January 2014). "Rehoboth Basters still holding on for erven". The Namibian (NAMPA). p. 6.
- Orizio, R. (2001) Lost White Tribes, Free Press, New York. ISBN 0-7432-1197-9
- Omer-Cooper, J.D. (2006) History of Southern Africa, James Currey Ltd., Oxford. ISBN 978-0-85255-715-0
- Rehoboth Basters Information on the history of the Baster community in Namibia