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                <text>"The struggle for Namibian independence is not one that has generated widespread attention or support from the people of the Western industrialised countries. Much of this apathy is due, no doubt, to the failure of Western media corporations to report on their respective countries' economic and political relations with Namibia, which have been a violation of international law since 1971. The illegal aspects involved in any transaction with the South African administration in Namibia has compelled Western-based transnational corporations to obscure or lie about their involvement in Namibia, and has forced Western governments to engage in elaborate pretentions about finding a solution to the Namibian crisis. In general, the academic community has been silent as well. Given the informal demands of the tenure track process, few scholars have been willing to risk the opportunities for job security by exposing their country's illegal involvement in the suppression of Namibian independence. It is one thing to challenge one's relations with South Africa as being immoral, but fewer scholars or activisits have been willing to publicly confront their country's illegal relations with Namibia. Consequently, it was with great appreciation that the American Committee on Africa (ACOA) organised an international conference on Namibia in November 1982, bringing together dozens of activists and scholars from around the world to share their work and interest in Namibia. Speaking on behalf of the other participants, the conference was extremely educational and therapeutic. As a result of that conference, the global network of support for Namibia was enhanced, leading, in part, to the evolution of this manuscript. The 1982 conference in Washington DC served to awaken many of the participants to the overlapping probiems we all share in our work on Namibia. For the first time, many of us gained an understanding of how important it is to collaborate with each other on Namibia, much as Western governments and corporations have been doing for decades. The idea behind this book is to offer the reader the same international perspective on Namibia that developed out of the 1982 conference. Most of the contributors to this book were participants in that conference, and all are considered to be among the leading authorities on their respective countries' involvement in Namibia. Each of us is greatly indebted to the ACOA and especially to its Executive Director, Jennifer Davis, for creating the environment that helped to bring about this book. The contributions in this book are not copies of the papers presented to the 1982 conference (these may be obtained from the ACOA). Rather, each of the Namibian specialists involved in this manuscript have offered a unique insight into the issues and events that currently are shaping their country's relations with Namibia. This effort has not been without its casualties, most notably Alun Roberts' two-month detention by the South African authorities in Namibia while he was collecting data for this book. I also would like to give tribute to Anton Lubowski and Gotthardt Garoeb, two Namibians who suffered imprisonment and harassment from the South African occupation forces in Namibia after they guided me around Namibia in 1985. The contributors to this book hope that in some way our 'detective work' will hasten the independence and self-determination of Namibia. For this reason, we offer all our royalties from this publication to the South West African People's Organization which is leading the independence struggle against the white-minority regime of South Africa."</text>
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                <text>Originally Compiled by Annemarie Heywood and Brigitte Lau as a contribution to the History Conference 1-3 June 1993 sponsored by the Namibisch-Deutsche Stiftung fur kulturelle Zusammenarbeit, published privately.</text>
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                <text>Kenya Battalion in Namibia is a debut book of note by a retired Kenya Army officer. The book is ground-breaking because in the highly secretive military service in Kenya, rarely do we hear army officers tell about their exploits in the service. It is an entertaining account that gives us a slice of how life was for the Kenyan Army officers in Namibia between 1989 and 1990. As it does so, it explains the forces at work during the period preceding Namibian freedom in 1990. The analytical narrative is by a disciplined soldier who does not want to be rude to his motherland. It showers glowing praise on such valiant soldiers as Brigadier Daniel Opande and Lieutenant-Colonel Kithinji. But, like all texts, Kenyan Battalion in Namibia can be politically fascinating when read against the grain. Its praise for foreign land is in a way criticism of mother land. Its political statements about Kenya can be found in the fascination it has for Namibia. Kenyan towns are dirty, the text says without saying, as he praises the cleanliness of Namibian town, which a Kenyan "could not help noting" because of "the gaping difference" between foreign towns and Kenyan ones. "Namibian towns were so clean that a person could easily pick an orange from the pavement and eat it without a second thought about germs," the writer says. The potholes in Nairobi are also a subject directly addressed by hyperbolic praise of Namibia. "Roads too were a sight to behold," the amazed writer notes. "They were spacious, accommodating and had no potholes." In describing the language problem the Kenya Army encountered in Namibia with respect to Afrikaans, the text is suggesting that the officers should be trained in different and foreign languages. The book is humorous, and although it is factual, it is imaginatively conceived and written. The ceremonies Kenyans performed to enhance their identity are described in detail. These include the Madaraka Day celebration that were attended by Kenyan traditional dances and pomp. The operation was not a bed of roses. The writer remembers an accident in July 1989 when Kenya lost two officers. The media reports in which a Kenyan officer was said to expend his urges of the groin on a Namibian woman are revisited, and a detailed clarification given. The suspect was said to have a big hole in the ear lobe, and this was associated with the Kenyan cultures which pierce their ear lobes. The text intervenes on the Kenyan officers who had become the butt of Namibian press regarding an above-average appetite for other people's spouses. Kenyan soldiers were also open to attack by sections of Namibians. The text gives the case of a Lieutenant-Colonel Kamau who was stabbed several times in an attack. "Hostility from sections of Namibians (who thought the Kenyan Battalion was partisan) was endemic," the book says. "Accusations and other intimidating mechanisms were the order of the day. For Kenyans, danger was lurking in the veld, in houses and along lonely streets." Spine-chilling tales the brutality of Boar soldiers are retailed with favour when on one occasion a white soldier is killed in combat. Boers, it was said, would hunt down black people, torture them to death in a most bizarre way before giving animals a treat. "Properly cooked, a man's fresh flesh is delicious food for Boer's pigs," a white man is quoted as having remarked. The book explains the reason why our soldiers had to fly to Namibia. The Kenya army was not called to Namibian aid because Namibia did not have enough forces, it says. There was bad blood between the Apartheid South African-trained forces of the colonial government, and the guerilla freedom fighters. Both were military competent, but ideologically incompatible, the book says. Kenya which had "many of the necessary credentials" was called in to help foresee a smooth transition where the two groups would work together in defence of their newly-independent country. The book is angry with political elite who use the army to achieve their selfish ends. In a politically bold statement, the author bashes political leaders who forget other departments to please the army so that, in turn, it can prop them into power. "Generally the forces are maintained as a watchdog to prop unpopular regimes which would otherwise be voted out of office by a most dissatisfied electorate," Mwarania says. "Inevitably the masters of such armies have resulted to playing on the tribal factors in their quest for dominance." The author does not say whether these problems exist in Kenya, but he pulls no punches in criticising "African" political establishment. "Conventionally, most of Africa's defence forces fit as tribal home guards or at best as political party brown shirts employed to secure the interests of their masters," says Mwarania. "They cannot defend the very nation that feeds and sustains them." It is the book's secret anger that makes it an allegory of our system. One wishes Mwarania could write a novel which would allow him more freedom to deploy stylistic strategies with which he would fight the national enemies of Kenya. He has the potential, a fact not lost on University of Nairobi's Prof. Chris Wanjala in a foreword to the 153-page book. "Ben Mwarania is a writer to note," says Prof. Wanjala, Kenya's most authoritative and strictest literary critic who will not praise you for nothing. "It will not be surprising if one day he writes a novel." There are a few editorial lapses, but the text is fairly well edited."</text>
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                <text>"This is the story of the Karakul in Namibia - their origin, how they came to be in the country and their status today. It documents the development of the Karakul industry and the commitment of the Karakul Board, the Karakul Breeders' Society, the stud breeders and the commercial pelt producers as well as the dedicated pioneers. The development of large parts of arid areas in Namibia would not have been possible had it not been for the Karakul. It gave agriculture a stimulus that not only benefited the economy but also leads to the establishment and maintenance of a healthy balance between the ecosystem and its agricultural utilization for the welfare of man. The Karakul sheep was a perfect solution for turning arid sandy and rocky wastes into productive land, because it could be raised profitably in an inhospitable environment. Since the 1960s, Karakul pelts from Namibia are known as swakara (trade mark) (South West African Karakul) and are marketed as such internationally. The spectacular and beautiful Shallow Curl and Watered Silk pelts soon earned world recognition and from the outset renowned fur designers and craftsmen were eager to work with this magnificent, new and easy to handle, unique type of Karakul fur. The role of the Government in the 100 years of Karakul industry has been of great significance. Patient breeding techniques began to pay off. The development of the Shallow and Watered Silk Curl at Neudamm was decisive for the Karakul industry, expanding from its modest beginnings in 1907 into a multimillion dollar enterprise. Karakul research and breeding experiments carried out on three research stations, stimulated a fast-growing branch of farming. Government research and applicable results were disseminated to all parties concerned over the years and contributed considerably to attaining the current standard of excellence. The Karakul (also referred to as the Black Diamond) made it possible to farm and make a living in the vast arid south of Namibia. The Karakul is the gift to the arid land and the pelts they produce are the gift from the arid land."</text>
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                <text>Brenda Bravenboer (with B. von Kunow)</text>
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                <text>© Brenda Bravenboer</text>
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                <text>"This dissertation is the product of, first, an exploration of the history of the concept of the Development University in Africa, and second, analysis of documents and a series of interviews in Namibia. The dissertation has the following goals: To situate the University of Namibia's commitment to national development within the Development University tradition, as well as within the context of Namibia's unique domestic educational history and present climate; To describe and analyse the formulation and implementation of the vision for UNAM's role in national development to date, highlighting successes and pointing out shortcomings and problems; Finally, to raise issues which have not been adequately addressed thus far in the debate about higher education and national development in Namibia The first chapter deals with the notion of the Development University, first looking at the origin of the concept, then moving on to the ways in which universities have been expected to contribute to development in Africa and the problems associated with those expectations. A new perspective on developmentalism within African universities will be suggested, within which the traditional notions of relevance, autonomy, and academic freedom must be re-examined. In the second chapter, Namibia is situated within the context set forth in Chapter One. Although in many ways Namibia resembles other African countries in its experience of and need for university education, the ways in which it is unique will also be explored here. Because part of UNAM's commitment to national development includes a commitment to learn from the experience of other countries, the ways in which Namibia does and does not resemble her neighbours hold important lessons for the path UNAM will (and should) follow. Chapters Three and Four are the products of the Namibian research. Chapter Three examines the formulation of the 'vision' of UNAM's role in national development., and proposes a model describing the three-part process of consensus building. decision making. and administration involved in the formulation and implementation of the viGon. Chapter Four is concerned with the practical implications of UNAM's commitment to national development. In particular, the focus will be on UNAM's development goals, on its new and restructured faculties, and major outreach projects. The conclusion analyses the picture presented in Chapters Three and Four, within the context laid out in the first two chapters. Recommendations and observation - based on staff interviews, as well as on the new perspective on university developmentalism -are made here, with a view toward contributing to the ongoing debate on higher education in Namibia."</text>
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                <text>&lt;span&gt;Sharing of knowledge is one principle of &lt;/span&gt;&lt;a href="http://www.namibiana.de/namibia-information/who-is-who/organisationen/infos-zur-organisation/tucsin-the-university-centre-for-studies-in-namibia.html"&gt;TUCSIN&lt;/a&gt;&lt;span&gt;. Therefore 19 scientists and 2 writers from USA, Canada, Germany, South Africa and Namibia made the effort to report on their past and present activities in Namibia. The articles span a time frame of more than 10 million years and cover a large spectrum of subjects. Issues concerning the whole country: Migration in Namibia; Examples of development and progress; and for the first time published in Namibia: the chronology of the Namibian rock art.&lt;br /&gt;&lt;br /&gt;Preface&lt;br /&gt;Issues concerning the whole country&lt;br /&gt;Wade Pendleton:&lt;br /&gt;&lt;strong&gt;Migration and Urban Governance in Windhoek&lt;/strong&gt;&lt;br /&gt;Michael Bollig:&lt;br /&gt;&lt;strong&gt;Beyond Development - Global Visions and Local Adaptations of a Contested Concept&lt;/strong&gt;&lt;br /&gt;Jürgen Richter &amp;amp; Ralf Vogelsang:&lt;br /&gt;&lt;strong&gt;Rock Art in North-Western Central Namibia - its Age and Cultural Background&lt;/strong&gt;&lt;br /&gt;Issues arranged along a regional approach from north to south&lt;br /&gt;Eileen Kose:&lt;br /&gt;&lt;strong&gt;"We are not Looking for Diamonds - We are Looking for Red Stones"&lt;/strong&gt;&lt;br /&gt;Archaeology of Iron in Kavango&lt;br /&gt;Michael Pröpper:&lt;br /&gt;&lt;strong&gt;Trust, Sharing and Cooperation in the Central Kavango Region, North-East Namibia&lt;/strong&gt;&lt;br /&gt;Linking the Results of Experimental Economics with Ethnographic Research&lt;br /&gt;Wilhelm J.G. Möhlig:&lt;br /&gt;&lt;strong&gt;Naming Modern Concepts in RuManyo&lt;/strong&gt; (Bantu Language of the Kavango)&lt;br /&gt;Hildi Hendrickson:&lt;br /&gt;&lt;strong&gt;Toward a Cross-Cultural Analysis of Dress in 19th and 20th Century in Namibia&lt;/strong&gt;&lt;br /&gt;Glenn C. Conroy:&lt;br /&gt;&lt;strong&gt;The Discovery of Otaviplthecus, Southern Africa's First Fossil Ape&lt;/strong&gt;&lt;br /&gt;Julia Pauli &amp;amp; Michael Schnegg:&lt;br /&gt;&lt;strong&gt;Living Together, Writing Together&lt;/strong&gt;&lt;br /&gt;An Ethnographic Project on Culture and History in Fransfontein&lt;br /&gt;Megan Biesele:&lt;br /&gt;&lt;strong&gt;The Nyae Nyae Village Schools Project of the Ju/'Hoan San:&lt;/strong&gt;&lt;br /&gt;A Community-Based Education Programme in Namibia&lt;br /&gt;Richard B. Lee:&lt;br /&gt;&lt;strong&gt;A brief history of the TUCSIN-Based UNAM-Toronto Programme&lt;/strong&gt; &lt;strong&gt;on Social and Cultural Aspects of HIV/AIDS&lt;/strong&gt;&lt;br /&gt;Jason Owens &amp;amp; Monica Nambelela:&lt;br /&gt;&lt;strong&gt;Can't Namibia's Ex-GDR (Ex-)Kids be Called Adults&lt;/strong&gt;&lt;br /&gt;in this, the Year Namibia Itself Turned 18 Years Old?&lt;br /&gt;Cornelia Limpricht &amp;amp; Hartmut Lang:&lt;br /&gt;&lt;strong&gt;Farms and Families - Land Tenure in Rehoboth&lt;/strong&gt;&lt;br /&gt;Allan G. Morris:&lt;br /&gt;&lt;strong&gt;The Cairns of Rehoboth, Central Namibia&lt;/strong&gt;&lt;br /&gt;Duncan Miller:&lt;br /&gt;&lt;strong&gt;Searching for the Source of the Oanob Copper&lt;/strong&gt;&lt;br /&gt;Sabine Klocke-Daffa:&lt;br /&gt;&lt;strong&gt;The Modernity of Traditionalists&lt;/strong&gt;&lt;br /&gt;Culture Change, Identity and the Impact of the State among the Namibian Khoekhoen&lt;br /&gt;Ralf Vogelsang:&lt;br /&gt;&lt;strong&gt;The Rock-Shelter "Apollo 11"&lt;/strong&gt;&lt;br /&gt;Evidence of Early Modern Humans in South-Western Namibia&lt;/span&gt;</text>
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                <text>Table of Contents: Preface; The Country and the People; The Cattle-Rich Hereros; My Brethren have Dealt Deceitfully as a Brook; Like the Sun on Your Back; A Sacred Trust; To Gain Space to Live; The Poor Shepherd; Poor Judge in its Own Case; Do you want an Englishman or Do you want a Portuguese?; For Right and Justice; The Heritage of your Father's Orphans; One-man Mission; The Brother Amongst Us; Forces of Untruth; Trumpets Should Sound To-day; Help Us who Roam About; Books for Reference; Index</text>
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                <text>This Study is the first attempt to reconstruct the precolonial history of the Owambo people between 1600-1920. Based on thesis (Ph.D)--University of Joensuu, Finland. "The linking of the concept of literacy to conscious action shattered the question of how Africans perceived the concept of history. Thus, literacy and documentation became the recognized ways of preserving history, while orally transmitted history was regarded as a mere myth. Here most historians have been mistaken in not recognizing the fact that oral traditions are not simple tales, but are in most societies linked closely to religion. Through this process, traditions became sacred and their distortion regarded as a violation of the traditional religion. I became bothered during the course of my study by the way in which the "history of the Owambo people" has been written. In many works, the perspective is heavily influenced not only by the ideas and institutions of which we are all products, but more so by the perception of the reality we are faced with. The independence of Namibia marks the beginning of a new era in African historiography. This was one of my sources of inspiration in the new thinking and approach during the course of writing. Therefore, this study serves as a stepping-stone in the history of the African people, which I hope will open up scientific debates aimed at placing the history of the long-deprived Namibian people in the context of world history. The completion of this work could not have been possible without the independence of Namibia, which made it possible for me to carry out the fieldwork in Owamboland. It is against this background that I want to thank all my informants, all research assistants and many Namibians who have been actively involved in the struggle for national liberation under the leadership of SWAPO. I am greatly indebted to the Finnish International Development Agercy (FINNIDA) of the Ministry of Foreign Affairs of Finland, and the Finnchurchaid of the Evangelical Lutheran Church of Finland, for the scholarship grant and the constant financial assistance throughout the preparation of this work and my years of study. The manuscript of this study benefited very much from the initial comments made by Ella Kamanya, M.A. Muhammed Salih, Seppo Sivonen, my supervisor Associate Professor Seppo Rytkonen and Professor Thomas Tlou. Their constructive criticism has helped me to improve the quality of this work; I am grateful to all of them. I particularly thank many individuals, especially those who have helped me with the completion of technical matters: Christina Mann for proof-reading the manuscript; Petteri Makela for constructive criticism at various stages of this work, and for helping with much of the drawings in this work; John Hakapandi for the drawing of the Owambo homestead; and Brigitte Lau, who gave the final touch to the manuscript. Finally, my gratitude goes to my daughters Kalinde and Shekupe and my parents, who endured my absence during the long years of study. I dedicate this book to the Owambo ancestors who lived through the experience, and who transmitted the traditions through the generations."</text>
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