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Klaas Koen was the first South African-born missionary of the Berlin Mission Society. From the perspective of the mission authorities, he was the perfect poster boy for their activities in this country. In the dominant thinking of the times, the fact that he was of Khoisan descent should have condemned him to a life of "wicked foolishness and... all sorts of heathen sins and disgraces". Instead, in the interpretation of the mission, having been reborn in Christ, he worked diligently for the mission and remained faithful even unto death. His life was celebrated in a tract and other texts produced by the society. Given the fact that the reports sent back to headquarters by missionaries in the field followed a rigid format, it is difficult to recover what Koen himself may have thought about his life and actions. This article examines Koen's life history and explores why the mission society treated him, wrote about him, and remembered him as they did. It also suggests some reasons why he may have made the choices that he did. It concludes with an examination of some aspects of his posthumous identity. Klaas Koen was die eerste Suid-Afrikaans gebore sendeling van die Berlynse Sendinggemeenskap. Vanuit die perspektief van die sendingowerheid was hy 'n ideale advertensie vir hulle werksaamhede in die land. Volgens die heersende denke van die tyd sou sy Khoisan-afkoms hom moes verdoem het tot 'n lewe van "bose stompsinnigheid en... allerlei heidense sondes en skandes". Luidens die interpretasie van die Sendinggenootskap sou sy Christelike wedergeboorte egter tot gevolg gehad het dat hy nougeset vir die genootskap bly werk het en tot die dood toe getrou was. Hy is vereer in 'n traktaatjie sowel as ander tekste wat deur die genootskap uitgegee is. Aangesien die verslae wat deur die sendelinge in die veld aan hulle hoofkwartier gestuur is, streng aan 'n bepaalde formaat voldoen het, is dit moeilik om te agterhaal wat Koen moontlik self oor sy lewe en sy werksaamhede gedink het. Hierdie artikel ondersoek Koen se lewensgeskiedenis en die redes vir die wyse waarop die Sendinggenootskap hom behandel het, oor hom geskryf het, en hom herdenk het. Dit doen ook moontlike redes aan die hand vir die keuses wat hy gemaak het. Daar word afgesluit met 'n bespreking van bepaalde aspekte van sy nadoodse identitieit.

Bibliography: pages 220-234., This thesis examines the historic right of the Kalk Bay fishermen to occupy the area and exploit the marine resources of False Bay. It attempts to provide the historical base absent from anthropological, and other, works which have focussed on the area. In recent years, the local handline fishing community has faced destruction by a complex web of political, social and economic forces. This work shows that these have simply been new challenges in a long line, albeit the most serious, faced by the fisherfolk of Kalk Bay. The study begins with an examination of human settlement, and the origins of fishing, in Kalk Bay to the late nineteenth century. This is followed by an analysis of the organisation of the local fishing industry at the close of that century. These two chapters provide the backdrop for discussion of the commercialization of the local fishing effort, between 1890 and 1913. The fourth chapter deals with the establishment of the modern fishing industry in Kalk Bay, from 1913 to 1939. The thesis concludes with a brief examination of the community to the 1980s. Major findings are that the local fishermen of today are the product of a cultural and economic tradition stretching back thousands of years. By the late nineteenth century, the rhythm of life in the area was being rapidly changed by its incorporation into the social and economic orbit of greater Cape Town. Over the main period covered by the thesis, the local fishermen, as a result of their race and class, occupied the weaker position in conflicts with local authorities, the state and capital. However, they were able to fight dependence upon a single buyer and growing pressures for their proletarianisation and managed to maintain their independence as petty-commodity producers. The independence of the fisherfolk was nevertheless maintained at the expense of increasingly depressed local markets for their fish. Since the Second World War, the escalating political, social and economic subordination of the fisherfolk has progressively threatened the existence of the handline fishing industry and the fishing community at Kalk Bay. However, should racial ideologies and commitment to monopoly capitalization of the industry be set aside by the state, the Kalk Bay fisherfolk could survive, albeit in altered and diminished circumstances.