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              <name>Title</name>
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                  <text>Finding Aids</text>
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              <description>An account of the resource</description>
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                  <text>This Collection holds digitized finding aids from various archives around the world with holdings pertaining to Namibian studies. I am in favor of digitizing finding aids, as opposed to archival materials, because it can help the researcher decide if he/she wishes to visit the archives. Digitizing archival materials for the web is a very different story because it tends to lead to researchers avoiding archives entirely if digital sources are possible.&#13;
&#13;
Note: Finding Aids from the Basler Afrika Bibliographien are NOT in this collection, you can find them archived in the B.A.B. collection</text>
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                <text>Namibiana in Finland: Guide to the Finnish Archival Sources Concerning Namibia before 1938</text>
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            <description>An account of the resource</description>
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                <text>"The project, 'Namibiana in Finland' was divided into two branches. The first of these, being the proper documentation part of the project, consists of the inventory and cataloging of the Finnish archival records and literature on Namibia. The other branch includes the transfer of the information concerning Namibia from Finland to the UNIN in Lusaka, Zambia. This is possible through microfilming the material for the Institute, fro both that part of the archival material as well as the older literature." "This guide is aimed at being a practical tool for researchers when using Finnish sources on Namibia. This favours both Finnish and foreign users since the work has been compiled bilingually, in Finnish and English."</text>
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                <text>Martti Eirola</text>
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                <text>University of Joensuu</text>
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            <name>Date</name>
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                <text>1985</text>
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            <name>Language</name>
            <description>A language of the resource</description>
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                <text>English and Finnish</text>
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        <name>Emil Liljeblad</name>
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        <name>Evangelical Lutheran Church</name>
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        <name>Finnish Missionary Society</name>
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        <name>Joensuu</name>
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        <name>Martti Eirola</name>
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        <name>Martti Rautanen</name>
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        <name>Missionary</name>
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              <name>Title</name>
              <description>A name given to the resource</description>
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                  <text>Miscellaneous Newspaper, Magazine, and Journal Articles</text>
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              <description>An account of the resource</description>
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                  <text>This collection holds magazine and newspaper articles pertaining to Namibia or Namibian affairs. Note: only non-Namibian publications are consulted here.</text>
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            <description>A name given to the resource</description>
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                <text>Nimet yhdistävät suomalaisia ja namibialaisia</text>
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                <text>"Miksi Namibiasta löytyy kymmeniä Marttoja ja Väinöjä? Mitä kaiman rooli merkitsee Ambomaalla? Minna Saarelma-Maunumaan tuoreessa väitöskirjassa tarkastellaan eurooppalaisen kulttuurin vaikutuksta namibialaisiin henkilönimiin. Suomen Lähetysseuran kustannusjohtaja, fil.tri Minna Saarelma-Maunumaa väitteli tämän vuoden maaliskuussa tohtoriksi namibialaisista henkilönnimistä. Tutkimuksen keskeisenä tavoitteena oli selvittää eurooppalaisen kulttuurivaikutuksen aiheuttamaa murrosta Namibian amboheimojen henkilönnimisysteemissä: Mitä perinteiselle afrikkalaiselle henkilönnimisysteemille tapahtuu, kun se joutuu kosketuksiin länsimaisen kulttuurin ja kristinuskon nimikäytäntöjen kanssa? Mitä toisesta nimisysteemistä omaksutaan ja missä muodossa? Millaisia vaiheita tässä prosessissa voidaan erottaa, ja mitkä sosiaaliset ja kulttuuriset tekijät niihin vaikuttavat? Väitöskirjan nimi on "Edhina ekogidho - Names as links: The encounter between African and European anthroponymic systems among the Ambo people in Namibia" (Edhina ekogidho - Nimet yhdistävät: Afrikkalaisen ja eurooppalaisen henkilönnimisysteemin kohtaaminen Namibian Ambomaalla). Se ilmestyy lokakuussa Suomalaisen Kirjallisuuden Seuran kustantamana. Saarelma-Maunumaan tutkimus on luonteeltaan tieteidenvälinen, vaikka sen pääpaino onkin ambojen henkilönnimistön kielitieteellisessä tarkastelussa. Yhtymäkohtia on runsaasti etenkin antropologiaan (ambojen perinteisten nimikäytäntöjen selvittäminen) sekä kulttuuri- ja kirkkohistoriaan (Ambomaan kulttuurimurrokseen liittyvien tekijöiden analysoiminen). Keskeisenä tutkimusaineistona on Ambomaan kolmen luterilaisen seurakunnan - Elimin, Okahaon ja Oshigambon - kirkonkirjoista (1913-1993) poimittu 10 920 henkilön nimet kattava kastenimiaineisto. Tärkeitä lähteitä ovat myös suomalainen ja saksalainen lähetyskirjallisuus ja arkistomateriaali, samoin kuin Namibiassa ja Suomessa tehdyt haastattelut. Tutkimus kattaa ajanjakson 1800-luvun lopulta aina 1990-luvun lopulle asti. Ambojen henkilönnimisysteemi on tänä aikana käynyt läpi prosessin, joka on johtanut useiden perinteisten nimikäytäntöjen murtumiseen. Merkittävimpiä tekijöitä tässä murroksessa ovat olleet suomalainen luterilainen lähetystyö (Suomen Lähetysseura aloitti työn Ambomaalla vuonna 1870) sekä Saksan ja myöhemmin Etelä-Afrikan siirtomaavalta, samoin kuin maan vuosikymmeniä kestänyt itsenäistymistaistelu, joka johti vuonna 1990 Namibian itsenäistymiseen. Suomalaiset nimet omaksuttiin lähetystyöntekijöiltä Perinteisen nimisysteemin vallitessa ambolapselle annettiin pian syntymän jälkeen väliaikainen nimi, joka liittyi yleensä johonkin syntymähetken aikaiseen tapahtumaan (Mvula 'sade', Uukongo 'metsästys'). Muutaman viikon iässä lapsi sai isältään varsinaisen nimen. Nimi annettiin useimmiten jonkun sukulaisen tai ystävän mukaan, ja kaiman rooliin kuului huolehtia lapsesta monin tavoin. Varsinaisen nimensä ohella ambot käyttivät myös patronyymejä (isän nimeen perustuvia lisänimiä) sekä erilaisia lempinimiä. Ambojen henkilönnimistön murros käynnistyi varsinaisesti vuonna 1883, jolloin alueella toimitettiin ensimmäiset kasteet. Lähetystyön alkuaikoina ambot omaksuivat lähes yksinomaan raamatullisia ja eurooppalaisia kastenimiä. Varsinkin suomalaiset nimet olivat suosittuja, mikä selittyy pitkälti ambojen perinteisellä kaimakäytännöllä: lapset haluttiin nimetä suomalaisten kaimoiksi. Suosituimpia ambonaisten kastenimiä ovat olleet Selma, Maria, Martta, Hilma, Ester, Aina, Johanna, Loide, Helena ja Anna. Miesten kastenimistä suosituimpia ovat olleet Johannes, Petrus, Andreas, Paulus, David, Tomas, Mateus, Erastus, Simon ja Filemon. Suosittuja suomalaisnimiä ambomiehillä ovat olleet muiden muassa Armas, Eino, Heikki, Martti, Toivo ja Vaino (Väinö). Namibian itsenäisyystaistelun keskeisen hahmon Andimba ('jänis', aiemmin Herman) Toivo ya Toivon sukunimi merkitsee yksinkertaisesti Toivo Toivonpoikaa. Myös alun perin suomalaisia sukunimiä on Ambomaalla omaksuttu kastenimiksi, kuten Hynonen (Hynönen), Petaja (Petäjä) tai Rautanen. Nykyään noin joka viidennellä ambolla on suomalaislähtöinen etunimi. (Namibian väestöstä noin puolet on amboja.) 1950-luvulla, jolloin ajatus itsenäisestä Namibiasta alkoi kiehtoa amboja, afrikkalaiset nimet alkoivat tulla suosituiksi kasteniminä. Käytännöksi vakiintui pian kahden (tai useamman) nimen järjestelmä, jossa ensimmäinen kastenimi on raamatullinen tai eurooppalainen ja jälkimmäiset ambonimiä. Suosituimpia naisten ambokastenimiä ovat olleet Magano 'lahja', Ndinelago 'olen onnellinen', Ndapewa 'minulle on annettu', Nelago 'onni' ja Ndakulilwa 'olen lunastettu'. Miesten ambokastenimien kärjessä ovat taas Natangwe 'hän olkoon ylistetty', Panduleni 'kiittäkää', Tangeni 'kiittäkää', Elago 'onni' ja Ndeshipanda 'olen mieltynyt siihen'. Ambojen nimisysteemin murrokseen kuuluu myös patronyymien korvautuminen eurooppalaistyyppisillä periytyvillä sukunimillä. Ensimmäiset sukunimet otettiin Ambomaalla käyttöön 1950-luvun lopulla. Sukunimekseen ambot ovat yleensä valinneet jonkun esi-isänsä varsinaisen (yleensä afrikkalaisen) nimen tai lempinimen. Kahden erilaisen nimisysteemin kohtaaminen on Ambomaalla johtanut uuden nimisysteemin syntyyn, jossa on niin eurooppalaisia kuin afrikkalaisia elementtejä. Vaikka ambojen henkilönnimistö näyttää päältä katsoen varsin eurooppalaistuneelta, monet perinteiseen nimisysteemiin liittyneet tavat ovat edelleen käytössä, kuten tapa antaa lapselle väliaikainen nimi heti syntymän jälkeen. Myös kaiman rooli on ambokulttuurissa säilynyt vahvana. Ambojen henkilönnimistössä tapahtunut prosessi on ollut huomattavan nopea. Siirtyminen perinteisestä yhden nimen ja patronyymin systeemistä eurooppalaistyyppiseen useamman etunimen ja sukunimen systeemiin vei Ambomaalla vain noin sata vuotta. Keskiajan Euroopassa vastaavat nimimurrokset kestivät useita vuosisatoja. Tietoja väittelijästä: Minna Saarelma-Maunumaa on syntynyt vuonna 1960 Dar es Salaamissa Tansaniassa ja kirjoittanut ylioppilaaksi Tampereen normaalikoulusta vuonna 1979. Hän työskentelee kustannusjohtajana Suomen Lähetysseurassa. Yhteystiedot: p. työ (09) 129 7331, gsm 050-352 2068."</text>
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                <text>Minna Saarelma-Maunumaa</text>
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                <text>Virittäjä, Vol 107, Nro 2 (2003)</text>
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                <text>http://www.kotikielenseura.fi/virittaja/hakemistot/jutut/2003_258.pdf</text>
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                  <text>Nordic Africa Institute</text>
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                  <text>Founded in 1962, the Nordic Africa Institute (Nordiska Afrikainstitutet) is a center for research, documentation and information on modern Africa in the Nordic region. Based in Uppsala, Sweden, the Institute is dedicated to providing timely, critical and alternative research and analysis of Africa in the Nordic countries and to strengthen the co-operation between African and Nordic researchers.</text>
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                  <text>Nordiska Afrikainstitutet</text>
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                  <text>http://www.nai.uu.se/</text>
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                  <text>© Nordiska Afrikainstitutet, The items in this collection are taken from open access publication on the NAI website. All rights are theirs.</text>
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                <text>The radical motherhood : Namibian women's independence struggle</text>
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                <text>The study analyses why and how the Ovambo women in northern Namibia participated in the struggle which led to the independent Namibia. The study also examines the changes in women's lives caused by the arrival of Christianity, colonialism, the cash economy and modern values.</text>
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                <text>Iina Soiri</text>
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                <text>Nordic Africa Institute</text>
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            <description>Information about rights held in and over the resource</description>
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                <text>© Nordiska Afrikainstitutet</text>
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                <text>1996</text>
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                <text>http://nai.diva-portal.org/smash/get/diva2:277526/FULLTEXT01.pdf</text>
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        <name>anti-apartheid</name>
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                <text>CHANGE IN POPULATION AND LAND-USE INTENSITIES IN SEVERAL VILLAGES OF THE FOUR NORTHERN REGIONS OF NAMIBIA</text>
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                <text>Demographic changes in several rural areas in the four northern regions of Namibia were traced from 1991 to 2001 using national census data. On average, the population growth rate of the surveyed area was 2.77% per year. Although this rate approximated the country's mean growth rate of 2.64%, the surveyed areas showed significant differences from the mean, ranging from 3.4% to 7.2% per year. A combination of demographic and land use data collected from four representative villages in the study region revealed that rural-to-urban migration on a micro-scale is a significant process in the control of the area's ecology and economy, and that the percentage of cultivated land is closely tied to population density.</text>
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                  <text>Kyoto University</text>
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                <text>FARMER'S SELECTION OF LOCAL AND IMPROVED PEARL MILLET VARIETIES IN OVAMBOLAND, NORTHERN NAMIBIA</text>
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                <text>A new and improved cultivar of pearl millet (Pennisetum glaucum), Okashana-1, was released in Namibia in 1990 and was rapidly adopted in Ovamboland. However, as most farmers do not buy new seeds each year, any genetic trials of the cultivar on actual farms would be affected by cross-pollination. The present study clarified the characteristics of Okashana-1, as found on actual farms. In addition, this research also examined the interrela- tionships between the environmental status, traditions, livelihood, and subsistence activities in the study area and the cultivar characteristics.</text>
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                <text>African study monographs. Supplementary issue (2005), 30: 107-117</text>
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                <text>http://repository.kulib.kyoto-u.ac.jp/dspace/handle/2433/68457</text>
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        <name>Mahangu</name>
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                  <text>Kyoto University</text>
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                <text>VEGETATION CHANGES AND USE OF PALMS AS A BUILDING MATERIAL BY OVAMBO AGRO-PASTORALISTS IN NORTH-CENTRAL NAMIBIA</text>
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                <text>This paper focuses on the mutual transition between vegetation and timber use by the Ovambo people in north-central Namibia and their use of palms for timber in recent years. The vegetation around the research area was characterized as Mopane savanna, dominated by Colophospermum mopane. Historically, the Ovambo used mainly Mopane trunks for timber. However, as bush encroachment advanced in some parts of north-central Namibia, residents were forced to collect Mopane timber from the south. Since the 1970s, however, collecting Mopane has become difficult, and the inhabitants have therefore begun to use palm petioles for timber. Because the use of this resource requires many palm petioles, an environment conducive to grow many palms is required to make this option feasible. The vegetation configuration of this environment was formed mainly by three factors: (1) the unique fl ood terrain initially dispersed palm seeds over a wide area, (2) humans involuntarily dispersed seeds after eating, (3) palms were conserved by the residents. Thus, the increased use of palms emerged at a point of intersection between a change in vegetation patterns and a change in plant use by humans. The critical points of this use are its sustainability and the maintenance of traditional building complexity.</text>
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                <text>Yuichiro Fujioka</text>
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                <text>African study monographs. Supplementary issue (2005), 30: 89-105</text>
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                <text>http://repository.kulib.kyoto-u.ac.jp/dspace/handle/2433/68458</text>
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        <name>Mopane savanna</name>
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                  <text>Basler Afrika Bibliographien</text>
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                  <text>Basler Afrika Bibliographien (BAB) is a centre of documentation and expertise on Namibia and southern Africa, located in Basel, Switzerland. The institution comprises an archive, a specialist library and a publishing house, in addition to offering scholarly, cultural and socio-political events.&#13;
&#13;
Its books and documents on Namibia are of international renown, and are known among experts as the most comprehensive documentation outside of Namibia. Among its holdings is a collection of rare books with volumes on Africa going back to the 16th century, a large collection of African posters and extensive historical archives of images, sound recordings, manuscripts and ephemera. Its collections are complemented by scholarly publication activities.</text>
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                <text>The Ovambo Reserve Otjeru (1911-1938): The Story of an African Community in Central Namibia</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>© The author © Basler Afrika Bibliographien</text>
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                <text>2006</text>
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                  <text>This collection holds various published and unpublished missionary and travelers' accounts of pre-colonial, colonial, and apartheid Namibia.</text>
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                <text>Life Among the Hereros in Africa: The Experiences of H. Beiderbecke, Lutheran Pastor</text>
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                <text>"These reminiscences refer particularly to the first years of my activity in Africa. To me, they are the most delightful, and I am sure that to the friends of missions they will be the most interesting."</text>
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                <text>Heinrich Beiderbecke</text>
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                <text>Unclear, likely orphan</text>
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        <name>Heinrich Beiderbecke</name>
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        <name>Hugo Hahn</name>
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        <name>Otjozondjuba</name>
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        <name>Ovamboland</name>
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        <name>Walvis Bay</name>
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                  <text>This collection holds full length dissertations written on and/or from Namibia. Unless the dissertations are particularly dated, or the author has passed, I have obtained permission before uploading the files. There are both M.A. and PhD Dissertations uploaded.</text>
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                <text>How Kings are Made, How Kingship Changes: A Study of Ritual and Ritual Change in Pre-Colonial Owamboland, Namibia</text>
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                <text>Published PhD Dissertation - This study discusses the legitimacy basis of political power and its changes in historical African societies. It starts from Luc de Heusch's tenet that political power required a legitimacy basis of a spiritual kind, often formulated as sacred kingship. In ancient and pre-literate societies such kings were held to be responsible for the fertility of man, land and cattle. The king was a paradoxical figure, symbolising society, but standing above it, while simultaneously being its victim by being ritually killed at old age. This was also how Owambo sacred kings were conceived. De Heusch suggested that African kings derived their power over fertility from having been made 'sacred monsters' in the rituals of installation. With the example of Owambo kingship, this study argues that the transgressive and monstrous aspect is only one of several dimension of a king's sacredness and brings out the nurturing and symbolically female aspect, identified but not analysed further by de Heusch. In the Owambo kingly installation a king-elect was made sacred, and part of it was that a link was ritually created to the early owners of the land. Their consent made it possible for the king to promote fertility and to appropriate power emblems needed for ruling. In the kingdom of Ondonga the early owners of the land were the spirits of early Bushman inhabitants and those of an early kingly clan, both neglected in public memory. The sacred dimension of kingship was further augmented when kings manipulated and appropriated rain rituals and initiation rituals, both of which were related to fertility. The study argues that even though there were aspects of the 'sacred monster' in Owambo kingship, its manifestation was, in part, a distortion of the reciprocal aspect of kingship that was expressed in the homage paid to various ancestor spirits. A change in succession practices from ritual regicide to political assassination took place concomitant with the introduction of firearms, and this broke the sacrificial aspect of sacred kingship paving the way for a more predatory form of kingship while the sacred status of the king was retained.</text>
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                <text>Märta Salokoski</text>
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                <text>University of Helsinki</text>
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                <text>http://ethesis.helsinki.fi/julkaisut/val/sosio/vk/salokoski/abstract.html</text>
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        <name>Evangelical Lutheran Church</name>
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        <name>Harri Siiskonen</name>
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        <name>Kings</name>
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        <name>Märta Salokoski</name>
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        <name>Ondonga</name>
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        <name>Ovamboland</name>
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                  <text>This collection holds full length dissertations written on and/or from Namibia. Unless the dissertations are particularly dated, or the author has passed, I have obtained permission before uploading the files. There are both M.A. and PhD Dissertations uploaded.</text>
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                <text>On the Way to Whiteness: Christianization, Conflict and Change in Colonial Ovamboland, 1910-1965</text>
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                <text>Published Dissertation - "The spread of the Christian faith is often said to have marked the greatest change in 20th century Africa. This dissertation analyzes the processes of this change in Ovamboland of northern Namibia, where it was initiated and guided by Finnish missionaries. By using a socio-historical approach, this research presents an interesting analysis which suggests that conversion to Christianity was often a multi-casual chain of events where the primary motives of the converts were often quite practical. The study presents new information concerning the relationship between the Ovambo and the Finnish missionaries, and by so doing also particularizes or corrects some of the earlier views on the social and cultural effects of Ovambo christianization."</text>
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                <text>Kari Miettinen</text>
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                <text>Soumalaisen Kirjallisuuden Seura</text>
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        <name>Christianity</name>
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        <name>Evangelical Lutheran Church</name>
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        <name>Finnish Missionary Society</name>
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        <name>Kari Miettinen</name>
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        <name>Kinship</name>
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        <name>Missionaries</name>
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        <name>Ovamboland</name>
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                  <text>This collection holds full length dissertations written on and/or from Namibia. Unless the dissertations are particularly dated, or the author has passed, I have obtained permission before uploading the files. There are both M.A. and PhD Dissertations uploaded.</text>
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                <text>The Ovambogefahr: The Ovamboland Reservation in the Making - Political Responses of the Kingdom of Ondonga to the German Colonial Power, 1884-1910</text>
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                <text>Martti Eirola</text>
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                <text>Pohjois-Suomen Historiallinen Yhdistys</text>
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                <text>1992</text>
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        <name>German Colonialism</name>
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        <name>Martti Eirola</name>
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        <name>Oulu</name>
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                <text>Oudosta Kulkijasta Ihmiseksi: Suomalainen bushmannilähetystyö ja sen välittämä kuva bushmanneista vuosina 1950–1985</text>
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                <text>Translation: From a Strange Wanderer to a Human Being: Finnish Missionary Work among Bushmen and the Image of Bushmen 1950-1985 - PhD Dissertation - "My study is focused on the Finnish missionary work among Bushmen in eastern Ovambo and Kavango in Namibia and on the image of Bushmen conveyed by it. The encounter of the cultures gave rise to new elements of the Bushman way of life that are partly based on the tradition of the encounter of cultures in the area and on the requirements of the local natural conditions. This helped to give the Bushmen the strength to resist acculturation, and the meeting of cultures brought regular elements, which I have called the borderline culture, to the outskirts of the missionary stations. Increased information reduces uncertainty. This fact began to come to surface in the 1950s in the descriptions of Bushmen by Finnish nurses in Kavango in which the emotions of fear, sympathy and care were present. The pressures for missionary work among the Bushmen towards the end of the 1950s broke the old image of Bushmen. In eastern Ovambo and Kavango, the missionary work among Bushmen which was expanding in the 1960s made the image of Bushmen a more everyday matter in the emerging borderline culture, in which it was typical to associate the image of the Bushman to work and success at work. The missionaries did not yet quite understand the life of the Bushmen, although they were clearly interested in it. They tried to dictate the conditions for the encounter in the 1960s in accordance with the old ideology of missionary work. Thus the 1960s was the era of a Bushman image that was controlled by the preachers who tried to defend the justification and methods of missionary work. The breaking of the language barrier was an important factor on the way to the next change in the image of Bushmen which was seen clearly in the borderline culture which was established in the 1970s. Language meant improved and more profound information and therefore confidential relationships between the missionaries and the Bushmen. The understanding of ethnic cultures improved in general. The new ideals were partly due to the strivings for independence in the area and to more general international pressures in which mission and colonialism were subjected to criticism. The borderline culture had been established, and the life of Bushmen was felt to be part of everyday life. The interest of the missionaries in the Bushmen’s way of life was increased. In the early 80s, the image of the Bushman had become much more diversified and uniform. The Bushman way of life was known quite well, although based on the description of a few missionaries only. As a consequence of the Namibian Civil War, the work of the Finnish missionaries ended in the stations in Ovambo, but the work continued in the form of developmental aid in Kavango. The last image of the Bushmen there was given by the quiet missionaries, the nurses, just like in the early stages in the early 1950s. The concerns over care and everyday nursing were common in their descriptions, but the Bushmen were not any longer strange wanderers in the forest but familiar people in a borderline culture."</text>
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                <text>Teuvo Raiskio</text>
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                <text>Acta Universitatis Ouluensis (Oulu University)</text>
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                <text>http://jultika.oulu.fi/files/isbn9514246918.pdf</text>
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                <text>Edhina ekogidho - Names as links: The encounter between African and European anthroponymic systems among the Ambo people in Namibia</text>
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                <text>PhD Dissertation: This study analyses the changes in the anthroponymic system of the Ambo people, the largest ethnic group in Namibia, caused by the Christianisation and Europeanisation of the traditional Ambo culture. The central factors in this process were the work of the Finnish Evangelical Lutheran Mission (FELM) and the German and South African colonisation, beginning in 1883 when the first Ambos were baptised by the Finns and received new biblical and European names at baptism. The main sources for this study are the European missionary and colonial archives and literature dealing with the history of the Ambo area and the Ambo culture. A number of Ambos were also interviewed for this study in Namibia. The linguistic analysis of the personal names of the Ambos is based on a corpus including the baptismal names of 10,920 people from three Lutheran congregations: Elim, Okahao and Oshigambo (1913–1993). The most significant changes in the Ambo naming system are the adoption of biblical and European names, the practice of giving more than one name for a person, and the adoption of hereditary surnames. Elements of the traditional naming system have also survived in this process. Just as in the old days, Ambo children today are typically named after other people, and the role of the namesake continues to be important in the society. The old custom of giving the new-born baby an Ambo name is also preserved, as well as the practice of using Ambo nicknames (e.g. praise names). The surnames of the Ambos are also based on traditional Ambo personal names. Since the 1950s, African baptismal names have become popular, and they have often been given according to principles that are similar to those traditionally observed. Hence, the encounter of African and European naming systems led not only to the adoption of new names in the personal nomenclature of the Ambos, but also to the formation of a new “African-European” naming system that consists of both African and European elements. This revolution in the Ambo naming system was particularly rapid, as it was essentially completed within one century.</text>
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                <text>Minna Saarelma-Maunumaa</text>
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                <text>University of Helsinki, Department of Finnish, Faculty of Arts.</text>
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                <text>English, Finnish, Oshiwambo</text>
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                <text>http://ethesis.helsinki.fi/julkaisut/hum/suome/vk/saarelma-maunumaa/</text>
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        <name>Minna Saarelma-Maunumaa</name>
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                  <text>This collection holds full length dissertations written on and/or from Namibia. Unless the dissertations are particularly dated, or the author has passed, I have obtained permission before uploading the files. There are both M.A. and PhD Dissertations uploaded.</text>
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                <text>Suomalaisten lähetystyöntekijöiden toiminta ja kokemukset nälänhädän aikana Ambomaalla vuosina 1928–33</text>
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                <text>Trans: "Finnish Missionaries' Activities and Experiences during the Famine in Ovamboland, 1928-33." - Master's Dissertation: University of Eastern Finland - Tutkimustiedote Joensuun yliopisto Yhteiskunta- ja aluetieteiden tiedekunta/Yleinen historia Lisa Nyholm Suomalaisten lähetystyöntekijöiden toiminta ja kokemukset nälänhädän aikana Ambomaalla vuosina 1928–33 Pro gradu –tutkielma, 83 sivua, sekä lähteet ja tutkimuskirjallisuus. Yhteensä 87 sivua. joulukuu 2008 Tutkielman kohteena ovat suomalaisten lähetystyöntekijöiden työn muutokset, sekä heidän kokemuksensa vuosien 1929-1930 nälänhädästä. Tutkielma käsittelee nälänhädän kontekstissa myös lähetystyöntekijöiden suhtautumista paikalliseen väestöön eli amboihin, sekä lähettien suhteita Lounais-Afrikan siirtomaahallintoon. Aikarajaus tutkielmalle on 1928- 1933, sillä tarkoituksena on nimenomaan pyrkiä vertailemaan muutosta ennen, sekä jälkeen koetun kriisin. Lähteinä on käytetty Suomen Lähetysseuran tallettamaa materiaalia. Pääosan lähteistä muodostaa lähettien kokousten pöytäkirjat, jotka sisältävät muun muassa lähettien vuosiraportteja kentältä. Lisäksi on käytetty lähettien henkilökohtaisia kokoelmia eli kirjeenvaihtoa ja omia muistiinpanoja. Suomen Lähetysseuran lähteiden lisäksi tutkielmassa on hyödynnetty Lounais-Afrikan Kansainliitolle toimittamia vuosiraportteja hallituksen toiminnasta mm. Ambomaalla. Nälänhätä mullisti lähetystyöntekijöiden työnkuvan. Perinteisten työmuotojen, kuten koulu-, sairaanhoito- ja saarnatyön, kärsiessä varojen puutteesta ja haastavista olosuhteista, nousi uusia tapoja viedä kristinuskoa eteenpäin. Esimerkiksi hätäaputyömaat toimivat keinona saada lisää kuulijakuntaa kristinuskolle. Kuivuus kiristi lähettien ja paikallisten välejä. Lisääntyneet kirkosta eroamiset ja suomalaisten silmissä ei-kristilliset tavat aiheuttivat katkeruutta ja syytöksiä. Hallituksen suunnalla nälänhätä toimi yhteistyön tiivistäjänä. Lounais-Afrikan hallitus oli aktiivisesti liennyttämässä kriisiä ja lähetit olivat keskeinen yhteistyökumppani kentällä. Avainsanat: Nälänhätä, Suomen Lähetysseura, lähetti, Ambomaa, ambo, hätäaputyö, LounaisAfrikka.</text>
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                <text>Lisa Nyholm</text>
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                <text>Joensuun yliopisto (University of Eastern Finland)</text>
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                <text>http://urn.fi/URN:NBN:fi:joy-20090006</text>
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                <text>Trans: "Missionary Doctor Selma Rainio: Representative of Western Culture and Medicine in Ovamboland, 1908-1938" - Master's Thesis: University of Eastern Finland - Lähetyslääkäri Selma Rainio länsimaisen kulttuurin ja lääketieteen edustajana Ambomaalla vuosina 1908–1938 Tiedekunta/oppiaine: yhteiskunta- ja aluetieteiden tiedekunta, yleinen historia Sivumäärä: 79 Aika ja paikka: elokuu 2008, Joensuu Pro gradu -tutkielma tarkastelee Suomen Lähetysseuran lähetyslääkäri Selma Rainiota länsimaisen kulttuurin ja lääketieteen edustajana Ambomaan lähetyskentällä vuosina 1908–1938. Tarkoituksena on selvittää, miten kulttuurien kohtaaminen näkyi Rainion työssä. Tutkielma käsittelee Rainion suhdetta paikalliseen väestöön ja kulttuuriin, uskonnon ja sairaanhoidon suhdetta lähetyslääkinnässä sekä länsimaisen ja traditionaalisen sairaanhoidon suhdetta. Lähdeaineisto kattaa sekä painamattomia että painettuja lähteitä. Selma Rainion kokoelman kirjeet tarjoavat tietoa hänen työstään ja elämästään Ambomaalla. Lähettien kokousten pöytäkirjoista käyvät ilmi ajankohtaiset ja tärkeät asiat, joista lähetit kävivät keskustelua. Vuosikertomukset puolestaan antavat tietoa Rainion tekemästä sairaanhoitotyöstä. Näiden lisäksi lähteenä käytetään Suomen Lähetysseuran julkaisemaa teosta, jonka Rainio kirjoitti kahden sairaanhoitajan kanssa. Teos käsittelee lääkärilähetystä Ambomaalla. Selma Rainio asennoitui kaksijakoisesti ambokulttuuriin. Hän näki paikallisessa kulttuurissa paljon positiivisia piirteitä ja halusi säilyttää sen, mutta piti kuitenkin ambokulttuuria alempiarvoisena kuin länsimaista kulttuuria esimerkiksi uskomalla, että kehityksen ja opetuksen avulla amboista voi tulla samanarvoisia länsimaalaisten rinnalla. Samanlainen kaksijakoisuus ilmeni myös sairaanhoidon osalta: Rainio kunnioitti ambojen perinteistä parantamistapaa ja piti sitä taitavana, mutta katsoi heidän olevan tietämättömiä ja valistuksen tarpeessa. Uskonnollisuus ilmeni selvästi Rainion työssä, sillä hän piti ensisijaisena tehtävänään potilaiden käännyttämistä. Lähetyslääkinnän ja paikallisen parantamisen välillä esiintyi kilpailua, mikä ilmeni siten, että suuri osa lähetysaseman sairaalan potilaista oli kristittyjä, vaikka enemmistö Ambomaan väestöstä oli ei-kristittyjä.</text>
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                  <text>This collection holds full length dissertations written on and/or from Namibia. Unless the dissertations are particularly dated, or the author has passed, I have obtained permission before uploading the files. There are both M.A. and PhD Dissertations uploaded.</text>
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                <text>PhD Dissertation: Forestry - The objective of the present study was to analyse the change in forest cover in the Owambo area of north-central Namibia, focusing especially on the domestic use of wood in constructions on farms. Aerial photographs from 1996, 1992, 1970 and 1943, and satellite images from 1996, 1992 and 1981, amplified by ground truth data gathered in 1996, were used to monitor and analyse expansion of the settled area and its effects on forest cover in the Ondobe and Eenhana constituencies of the Ohangwena Region. The results indicate that deforestation was caused almost entirely by clearing of land for permanent agriculture. The clay-rich sandy soils on the lower part of uplands were occupied first; whereas the slightly more elevated, but less fertile, sandy sites have been occupied later. It was estimated that a population increase of one person led to about 1 ha of deforestation. The basic layout of the farm and the architecture of a household dwelling have remained about the same throughout the period 1943-1996. The quantity of indigenous wood in constructions of a typical farm represented an over-bark removal of about 45 tons, and the annual fellings for maintenance were .5 tons per capita. The annual consumption of indigenous wood in the whole Owambo area was estimated to be 600,000 tons, which is lower than the sustained yield. The forest cover has changed towards on farm tree cover, and the species composition in the agricultural fields has gradually changed towards trees producing edible fruits. The frequent change of homestead site has been an important factor in creating the characteristic agroforestry landscape of the Owambo Area.</text>
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                <text>Antti Erkkilä</text>
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                <text>University of Joensuu</text>
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                <text>http://epublications.uef.fi/pub/urn_isbn_978-952-61-2126-0/index_en.html</text>
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                <text>"Ovamboland, located in northern Namibia, was the most important battlefield in the Namibians, long struggle for independence. Althought nearly half of the country\'s population lives in Ovamboland, the history of the Ovambo communities has been a neglected area in research on Namibian history. Research has been hindered particularly by the scarcity and dispersion of source materials. By emploing the hitherto unutilized sources of the Finnish Missionary Society Archive, Harri Siiskonen's dissertation opens up an entirely new perspective on the colorful history of Ovamboland."</text>
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                <text>"The starting point of this study were the discussions among the Finnish research-workers interested in Africa. On the basis of the above description, they felt it necessary to start an interdisciplinary program into the former South West Africa. Preparations continued in March 1981, when the Scandinavian Institute of African Studies organized a Seminar in Espoo on the topic "Namibia and the Nordic Countries". The next step was taken in May 1982, when the Institute of Developing Studies and the Scandinavian Institute of African Studies arranged in Hyytiälä a meeting of Africa research in Finland."</text>
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                <text>Nakambale: The Life of Dr. Martin Rautanen</text>
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            <description>An account of the resource</description>
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                <text>"Nakambale is a gripping description of SWA History (1869-1926) describing the life of Martin (Martti) Rautanen, a young Finnish man, come to work in the Northern part of the country as one of the first Finnish missionaries. He lived and worked in the country for 56 years. The book describes the meeting and interaction of two very different cultures. Life was hard and insecure in the days when people travelled with ox-wagons, tribal kings were suspicious of white people, tribal feuds were commonplace, and only some Germans had reached Hereroland." "Professor Matti Peltola paints us a picture of how the local kings took the poor 'teachers' under the administration of their kingdoms. Their lives were in danger many times and they finally learnt how to survive and become part of the country. The book is also an exciting and compelling description of the fate of the early Finnish Missionaries in SWA." "The book is a historical work and an exciting and interesting story of Martin Rautanen's life and career. It is a well researched biographical study which is based on Rautanen's diaries."</text>
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                <text>Matti Peltola</text>
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            <name>Publisher</name>
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                <text>Finnish Evangelical Lutheran Mission</text>
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          <element elementId="47">
            <name>Rights</name>
            <description>Information about rights held in and over the resource</description>
            <elementTextContainer>
              <elementText elementTextId="1360">
                <text>© FELM, Peltola</text>
              </elementText>
            </elementTextContainer>
          </element>
          <element elementId="42">
            <name>Format</name>
            <description>The file format, physical medium, or dimensions of the resource</description>
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            <name>Date</name>
            <description>A point or period of time associated with an event in the lifecycle of the resource</description>
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                <text>2002</text>
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                <text>English</text>
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        <name>Christianity</name>
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        <name>Evangelical Lutheran Church</name>
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        <name>Finland</name>
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        <name>Finnish Missionary Society</name>
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        <name>Hereroland</name>
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        <name>Martti Rautanen</name>
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        <name>Matti Peltola</name>
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        <name>Missionary</name>
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      <tag tagId="539">
        <name>Olukonda</name>
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        <name>Ovamboland</name>
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        <src>https://www.namibiadigitalrepository.com/files/original/e98ba4fc1c8f59083fee9dc64a32083e.pdf</src>
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            <element elementId="50">
              <name>Title</name>
              <description>A name given to the resource</description>
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                  <text>Out of Print Books on Namibia</text>
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              <name>Description</name>
              <description>An account of the resource</description>
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                  <text>This collection contains full-text PDFs of various out of print books re: Namibian Studies. Most of these were published by small-name presses (such as the Finnish Anthropological Association), and for that reason they are hard to find.&#13;
&#13;
Some of the out of print books can be found in other collections in this repository (such as the Basler Afrika Bibliographien); this collection is merely for those without their own. Efforts were made to receive copyright permission before uploading. For any questions or concerns, contact the webmaster.</text>
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      <description>A resource consisting primarily of words for reading. Examples include books, letters, dissertations, poems, newspapers, articles, archives of mailing lists. Note that facsimiles or images of texts are still of the genre Text.</description>
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        <name>Dublin Core</name>
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            <name>Title</name>
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                <text>Precolonial Communities of Southwestern Africa : A History of Owambo Kingdoms, 1600-1920</text>
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            <name>Description</name>
            <description>An account of the resource</description>
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              <elementText elementTextId="1140">
                <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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            <name>Creator</name>
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              <elementText elementTextId="1141">
                <text>Frieda-Nela Williams</text>
              </elementText>
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            <name>Publisher</name>
            <description>An entity responsible for making the resource available</description>
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              <elementText elementTextId="1142">
                <text>National Archives of Namibia</text>
              </elementText>
            </elementTextContainer>
          </element>
          <element elementId="47">
            <name>Rights</name>
            <description>Information about rights held in and over the resource</description>
            <elementTextContainer>
              <elementText elementTextId="1143">
                <text>© National Archives of Namibia</text>
              </elementText>
            </elementTextContainer>
          </element>
          <element elementId="42">
            <name>Format</name>
            <description>The file format, physical medium, or dimensions of the resource</description>
            <elementTextContainer>
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                <text>PDF</text>
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            </elementTextContainer>
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          <element elementId="40">
            <name>Date</name>
            <description>A point or period of time associated with an event in the lifecycle of the resource</description>
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              <elementText elementTextId="1145">
                <text>1991, 1994 (2nd Edition)</text>
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            <name>Language</name>
            <description>A language of the resource</description>
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              <elementText elementTextId="1146">
                <text>English</text>
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        <name>Finland</name>
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        <name>Frieda-Nela Williams</name>
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        <name>Joensuu</name>
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      <tag tagId="169">
        <name>National Archives of Namibia</name>
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      <tag tagId="137">
        <name>Ovamboland</name>
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      <tag tagId="386">
        <name>Precolonial</name>
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