San

From Harold Barclay, People Without Government:

In the arid zones of southern Africa there are peoples collectively referred to as Bushmen or by their close relatives, the Hottentots, as San. Most of therp have long since abandoned a hunting-gathering way of life to become employed as servants by neighboring Negroid groups or European farmers. A small handful, numbering in the hundreds, have at least up until a scant few years ago persisted in the old traditions in the refuge of to desert areas of Botswana and Namibia.

The San are organized into bands or camps which are loosely structured groups composed.primarily of related individuals (often patrilineally related to a common male ancestor) and dwelling in a territory identified with the band.

San have no formal leaders, neither headmen nor chiefs, but bands do have leaders or persons of influence. These are invariably "owners" of the lands which surround a water hole and represent the band territory or the area which provides its general needs. "Owners" comprise the core of related persons, usually siblings or cousins, in the band who have lived around its water hole longer than anyone else and are therefore recognized as collective owners, as "hosts" of the territory to whom anyone from outside the group is expected to request permission on visiting the area. This kind of ownership passes from one generation to the next as long as any descendents remain within it.

One who is not an "owner" may seek to achieve leadership status by marrying a woman in another band who is an owner. Yet ownership alone is insufficient to place one in the forefront. Other attributes of leadership include being the older within a large family with many children and grandchildren. Moreover one should possess several personal qualities. Thus, one who is a powerful speaker is respected. It helps also to be recognized as a mood mediator. Under no circumstances should :a leader be "arrogant, overbearing, boastful, or aloof. " (Lee, 345). Lee notes that these characteristics of the leader are also stressed among Australian aboriginals.

Camp leaders are preeminent in decision making, mediation and food distribution. Yet one !Kung San in response to a question as to whether his group had headmen replied: "Of course we have headmen! In fact we are all headmen . . . each one of us is headman over himself" (Lee, 348).

Another more recent kind of leader has arisen among "Bushmen as a consequence of contact with neighboring Blacks, peoples who have a more hierarchical social system. Such leaders are brokers or liaison agents with the outside non-San peoples and have their position because of their ability to deal with foreigners and carry on entrepreneurial affairs. Such individuals are rarely camp or community leaders.

There are also medicine men whose sole role is the curing of illness, receiving no special privilege because of this position. The San lack sorcerers and witches. Throughout the society men are dominant, a factor Marshall attributes partly to their superior physical strength, but also to their prestige role as hunters and thus as those who provide the meat for the community (despite the fact that plants collected by women supply the bulk of the food) . Lee, however, has noted that some women become recognized camp leaders.

San fear fighting and desire to avoid all hostility. At the same time fights do arise and sometimes lead to killing. Most conflicts are in the nature of verbal abuse and argument relating to food and gift distribution or accusations of laziness and stinginess. When actual physical combat is provoked those around the combatants, most often close kin or supporters of one of the protagonists, immediately seek to separate the participants and to pacify them. Extended discussion may ensue but the antagonists remain silent. "The trance dance that sometimes follows a fight may serve as a peace-making mechanism when trance performers give ritual healing to persons on both sides of the argument" (Lee, 377). It is considered particularly important to intervene in a fight involving men between ages 20 and 50 since they have a monopoly on the poisoned arrows. Thus were they to lose all self control and physical combat among these people is likened to a state of temporary insanity - someone would surely die.

Although San do not engage in ritual murder or sacrifice they sometimes "Carry out revenge killings. Yet even these may be avoided. for fear of escalating the violence. On some occasions killers have been "executed" through the mutual agreement of a group of m_en. According to Lee a goodly number of those who are killed in fights are non-combatants, being usually persons who seek to intervene to stop a fight or occasionally a by-stander. Any severe conflict is usually resolved by the group splitting up.

According to Lee a camp persists as long as food is shared amongst iiiS members, but once this is discontinued the group ceases to exist. There are specific rules concerning the distribution of wild gaμie. The bulk of any kill must be distributed initially by its 'owner', the man who owns the arrow which first entered the animal. So a hunter who shoots an arrow loaned to him by another is merely shooting for that person. Meat is first distributed amongst a small group, induding the hunters and the owner of the arrow. This group in turn distributes portions to a wider circle of individuals and they to still a larger group. Consequently, members of the sharing ,group are involved in a reciprocity system which obligates those who receive to return gifts of meat in future distributions.

Because groups are small, nearly all social relations are actually guided in terms of kinship concepts. There is no organisation or integration of San beyond the band level. One retains band membership throughout life, along with the associated rights to its resources. Yet members do leave their home band and join others. They may still return at a future date.

Children are treated permissively by parents. Marshall affirms the latter are especially fond of younger children and gentle in their treatment of them. "!Kung children are never harshly punished. One father said that if he had a boy who was quarrelsome or who disobeyed the rules - for instance, the absolute rule of the !Kung against stealing food or possessions - what he would do about it would be to keep the boy right with him until he learned sense. The children on their part do not often do things that call for punishment. They usually fall in with group life and do what is expected of them without apparent uncertainty, frustration, or fear; and expressions of resistance or hostility towards their parents, the group, or each other are very much the exception" (Marshall, 264).