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                <text>"Im Folgenden wird zunächst die Entwicklungsgemeinschaft des südlichen Afrika (SADC) vorgestellt, bevor die Brennpunkte „Wasser und Land“ im Einzelnen besprochen werden. Sowohl Wasser als auch Land sind knappe Ressourcen in der Region. Das Thema Wasser wird eher aus umweltpolitischer Sichtweise und auch im erweiterten Kontext des voranschreitenden Klimawandels behandelt. Obwohl die Landfrage ebenfalls eng damit verbunden ist, hat insbesondere die Landverteilungsfrage auch sicherheitspolitische Relevanz, was am Beispiel Namibia und Simbabwe genauer untersucht wird. Zweifelsohne sind beide Themengebiete nicht nur aufs Engste miteinander verknüpft, sondern von herausragender entwicklungspolitischer Bedeutung, um einer Destabilisierung der Ordnung im südlichen Afrika vorzubauen. Im selben Zusammenhang werden Themen wie Menschenrechte und Armut, Migration und Konflikte sowie Entwicklungshilfeansätze beleuchtet und mit praktischen Beispielen (in Form von Exkursen) unterlegt." BAB Working Paper 2011:01 Presented at the Basler Afrika Bibliographien 6 December 2011</text>
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                <text>"In der heutigen Vorlesung möchte ich Sie auf eine etwas andere Reise durch namibische Landschaft nehmen, und ich möchte Ihnen dazu ein paar Dinge ins geistige Gepäck mitgeben: 1) Die anfänglich gezeigte Bilderschau hat verdeutlicht, dass namibische Landschaftsdarstellungen und -wahrnehmungen gegenwärtig wie historisch auf unterschiedlichen Medien basieren: Photographie und Malerei (auf Film kann ich heute nicht eingehen). Hinzu kommen literarische Texte, Reiseberichte, Abenteuerromane, usw. (Sie erinnern sich an meinen Hinweis auf Blixen und van der Post). All diese verschiedenen Medien und Genres tragen zu den realen und imaginären Bildern namibischer Landschaften bei. 2) Weder Malerei, Literatur, noch Photographie sind hermetische, in sich abgeschlossene und voneinander getrennte Medien. Vielmehr haben wir es historisch wie zeitgenössisch mit Intermedialitäten zu tun, also mit der gegenseitigen Durchdringung von Malerei, Photographie und Text. Diese Verflechtung und Verdichtung ist mit Blick auf Landschaft etwas ganz entscheidendes. 3) Die eben gezeigte Bilderschau spiegelt den europäischen (oder westlichen) Blick auf namibische Landschaften. Landschaft ist aber ein Genre und Medium, das in allen Gesellschaften und Kulturen vorkommt; es ist bei weitem kein „europäisches Phänomen“. Obschon ich heute in dieser Vorlesung nicht näher darauf eingehen kann, sind im südlichen Afrika afrikanische Perspektiven, Wahrnehmungen und Darstellungen von Landschaft etwas ganz zentrales, das sich wiederum in unterschiedlichen Medien artikuliert. Dag Henrichsen hat zum Beispiel auf die Bedeutung mündlicher Tradierungen, von Preisliedern und topographischem Wissen hingewiesen, die in Zentralnamibia im 19. Jahrhundert zur Formulierung historisch geschichteter Topologien führen: Narrative also, die Landschaft strukturieren, imaginieren und bei Bedarf sowohl ideologischen wie politischen Visionen zudienen können. 4) In der rezenteren theoretischen Diskussion über Landschaft hat sich eine These des bereits erwähnten Kulturwissenschaftler W.J.T. Mitchell durchgesetzt, dass nämlich Landschaft weniger als Genre zu verstehen, sondern vielmehr als Medium zu betrachten ist, also als ein System kultureller Codes, symbolischer Formen und Zeichen, mittels derer der Mensch seiner Umwelt Bedeutung zuschreibt und mittels derer er diese Bedeutung darzustellen und zu vermitteln sucht. Landschaft, so fasst es Mitchell prägnant zusammen ist also kein Substantiv, keine Sache, sondern ein Verb, etwas das man macht." BAB Working Paper 2014:01 Presented at the Voklshochschule Basel, 13 February 2014</text>
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                <text>"This paper centrally uses the recorded oral interviews of former contract labourers from the Kavango in northeast Namibia, supplemented with archival sources from the National Archives of Namibia (NAN) and written sources to reflect on the experiences of farm labourers under the contract labour system during the South African colonial period. The paper explores journeys to and from the farms, the living and farm work experiences and farm workers’ perception of their experiences under the contract labour system. The aim is to provide a historical basis to extract lessons to understand the current challenges presented by farm labour practices in postcolonial Namibia where the plights of farm workers remains a pertinent and persistent labour issue. The paper points that the paradigm of exploitation, suppression and entrapment under the contract labour system remain dominant in the narratives of former farm labourers. Furthermore, many farm labourers viewed their mistreatment under the contract labour system as colonial exploitation at its worst as the wages were too low. Although many of them extended their contracts in the hope to accumulate more money to improve their social and economic conditions, this remained an everlasting hope and a permanent failure."</text>
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                <text>When the early European settlers and travellers in South Africa looked for traces of the religion of the indigenous peoples they did not find any temples or altars or religious services. They only observed how the Khoekhoen (whom they called Hottentots) and the San (Bushmen) threw stones or branches on certain cairns when they passed by and showed obvious signs of reverence to these places. When the people were asked why they did this they said that this was their custom yet they could not give any further explanation. During the 19th century it became known that such a cairn was the grave of their deity but that, as there were many of such “graves”, he was not actually buried in them. In Namibia the heaps of stones were and still are called “Heitsi-eibeb graves”. They seemed to offer the clue for learning about Heitsi-eibeb and the old Khoe and San (= Khoisan) religion(s). Therefore particular attention has been given to this Southern African special characteristic and the number of references is immense; the following collection of notes is but a random selection made over more than 50 years. First three basic topics have to be discussed: Heitsi-eibeb, common graves and, in more detail, Heitsi-eibeb graves. Later I shall add my own observations, mainly based on interviews in 1981 at various places in Namibia when I tried to learn somewhat more about Haiseb. I quote Dutch, Afrikaans or German references in my English translation. BAB Working Paper 2014:03 Presented at Basler Afrika Bibliographien, 8 July 2014</text>
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                <text>This paper is concerned with the emergence and making of a criminal case in Kaoko between 1929 and 19357 and its bearing on the development of colonial native administration in the territory. I first heard of the ‘elephant case’ in interviews I did with residents of Kaoko Otavi and nearby villages in 2001/2002. The elephant shooting and the alleged murder of Petrus Kakuyu had not been an issue in my research in the beginning, but had been actively raised by some of the men I interviewed, as an instance of significant political conflict. Only after recording their accounts, I went to the National Archives in Windhoek to look for archival information on the case and was immediately captured by the amount of documentation the South African administration had produced in the course of their inquiry. What was particular, both with contemporary oral information and with the archival sources, was a strong ambivalence and contradiction, the fragmented and inconsistent nature of knowledge about what had happened and who had been involved in the case. As a matter of fact, the administration’s search for evidence remained unsuccessful and neither the remains of the elephant nor Petrus Kakuyu were ever found. Nevertheless, there was a case, a huge number of witnesses were interrogated and people were prosecuted, charged and sent to prison. Beyond this, the ‘elephant case’ and its aftermath remained an issue of vivid debate among residents of Kaoko Otavi and one of the central tropes in male oral accounts of the region’s past. BAB Working Paper 2006:03 Presented at the History Department Zurich 7 February 2006, and at the National Archives of Namibia, Windhoek 27 Febraury 2006. ISSN 1422-8769</text>
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                <text>"In the following pages I try to reconstruct the history of the settlement at Otjeru and of its inhabitants. My writing draws from oral information received by people whose family histories are deeply connected with the place, but is mainly based on archival sources produced by various colonial officials and missionaries. Without fully engaging with the discussion about the narratives of colonial archives and the ways these shape history I will make some clarification with regard to my own understanding. The colonial archives are based on the need and logic of the colonial project. The information produced by colonial officials is very biased and selective and the way it is stored and classified reflects colonial rule and order. The structure of the archive influences historical research and writing. Depending on the logic and interest of the colonial power, the people living at Otjeru are constructed and documented as a community at certain moment in times, whereas no evidence can be found of the very same people for other periods. The production of information by the colonial apparatus is very often connected to situations perceived as exceptional or pivotal by the colonial state and were therefore cause for special intervention. The main producers of information were the representatives of the colonial power, i.e. army or police officers, magistrates, etc. The realities of the colonial archive are not without consequences for the historian's research and writing. My reconstruction of the history of Otjeru, too, follows the logic of the archive, in so far as the density of my writing heavily depends on the availability of sources. Yet, instead of providing a streamlined narrative, the reader is continuously informed in what follows about the conditions of writing, the producers of information and the nature of the sources forming the backbone of this text."</text>
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                <text>Giorgio Miescher</text>
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                <text>Hai||kom zwischen «Buschmannplage» und San Aktivismus: Koloniale Repräsentationen und postkoloniale Aneignung von Ethnizität im Namibia des 20. Jahrhunderts</text>
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                <text>Ute Dieckmann</text>
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                <text>© The author © Basler Afrika Bibliographien</text>
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