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                  <text>Dissertations on Namibia</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>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>2006</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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                  <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>Ernst Kaufmann, New York</text>
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                <text>Unclear, likely orphan</text>
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                <text>1922</text>
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                <text>English (translated from the German)</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>Basler Afrika Bibliographien</text>
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              <description>An account of the resource</description>
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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>Basler Afrika Bibliographien</text>
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                  <text>© Basler Afrika Bibliographien</text>
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                  <text>German, English</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>Basler Afrika Bibliographien</text>
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            <description>Information about rights held in and over the resource</description>
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                <text>© The author © Basler Afrika Bibliographien</text>
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                <text>2006</text>
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        <name>Archive</name>
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        <name>Colonialism</name>
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        <name>Giorgio Miescher</name>
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        <name>Namibia</name>
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        <name>Otjeru</name>
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        <name>Ovamboland</name>
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        <name>Reserve</name>
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                  <text>Kyoto University</text>
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            <name>Title</name>
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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>2005</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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        <name>Namibia</name>
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        <name>Ovamboland</name>
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        <name>Palm use</name>
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      <tag tagId="1129">
        <name>Vegetation change</name>
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      <tag tagId="1130">
        <name>Yuichiro Fujioka</name>
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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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            <description>An account of the resource</description>
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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>Daisuke Uno</text>
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            <name>Publisher</name>
            <description>An entity responsible for making the resource available</description>
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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>Daisuke Uno</name>
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        <name>Farming</name>
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        <name>Mahangu</name>
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        <name>Millet</name>
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        <name>Oshana</name>
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        <name>Ovamboland</name>
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                  <text>Kyoto University</text>
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          <element elementId="50">
            <name>Title</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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          <element elementId="41">
            <name>Description</name>
            <description>An account of the resource</description>
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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>Shigeru Araki</text>
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            <name>Publisher</name>
            <description>An entity responsible for making the resource available</description>
            <elementTextContainer>
              <elementText elementTextId="3103">
                <text>African study monographs. Supplementary issue (2005), 30: 77-88</text>
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            </elementTextContainer>
          </element>
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            <name>Format</name>
            <description>The file format, physical medium, or dimensions of the resource</description>
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                <text>2005</text>
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            <description>A related resource from which the described resource is derived</description>
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              <elementText elementTextId="3107">
                <text>http://repository.kulib.kyoto-u.ac.jp/dspace/handle/2433/68459</text>
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        <name>Four northern regions</name>
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      <tag tagId="1194">
        <name>Land use intensity</name>
      </tag>
      <tag tagId="9">
        <name>Namibia</name>
      </tag>
      <tag tagId="137">
        <name>Ovamboland</name>
      </tag>
      <tag tagId="1195">
        <name>Population census</name>
      </tag>
      <tag tagId="1196">
        <name>Shigeru Araki</name>
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          <description>The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/.</description>
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            <element elementId="50">
              <name>Title</name>
              <description>A name given to the resource</description>
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                  <text>Nordic Africa Institute</text>
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              <description>An account of the resource</description>
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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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              <name>Creator</name>
              <description>An entity primarily responsible for making the resource</description>
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                  <text>Nordiska Afrikainstitutet</text>
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              <name>Source</name>
              <description>A related resource from which the described resource is derived</description>
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                  <text>http://www.nai.uu.se/</text>
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              <name>Rights</name>
              <description>Information about rights held in and over the resource</description>
              <elementTextContainer>
                <elementText elementTextId="47">
                  <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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    <itemType itemTypeId="1">
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          <element elementId="50">
            <name>Title</name>
            <description>A name given to the resource</description>
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                <text>The radical motherhood : Namibian women's independence struggle</text>
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            <name>Description</name>
            <description>An account of the resource</description>
            <elementTextContainer>
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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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            <description>An entity responsible for making the resource available</description>
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                <text>Nordic Africa Institute</text>
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            <name>Rights</name>
            <description>Information about rights held in and over the resource</description>
            <elementTextContainer>
              <elementText elementTextId="3263">
                <text>© Nordiska Afrikainstitutet</text>
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          </element>
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            <name>Format</name>
            <description>The file format, physical medium, or dimensions of the resource</description>
            <elementTextContainer>
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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>
            <elementTextContainer>
              <elementText elementTextId="3265">
                <text>1996</text>
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            <name>Language</name>
            <description>A language of the resource</description>
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            <name>Source</name>
            <description>A related resource from which the described resource is derived</description>
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              <elementText elementTextId="3267">
                <text>http://nai.diva-portal.org/smash/get/diva2:277526/FULLTEXT01.pdf</text>
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      <tag tagId="477">
        <name>anti-apartheid</name>
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        <name>Apartheid</name>
      </tag>
      <tag tagId="138">
        <name>Colonialism</name>
      </tag>
      <tag tagId="120">
        <name>Gender</name>
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      <tag tagId="1231">
        <name>Iina Soiri</name>
      </tag>
      <tag tagId="74">
        <name>Liberation War</name>
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        <name>Nordic Africa Institute</name>
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      <tag tagId="137">
        <name>Ovamboland</name>
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      <tag tagId="967">
        <name>Sexuality</name>
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        <name>Women</name>
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            <element elementId="50">
              <name>Title</name>
              <description>A name given to the resource</description>
              <elementTextContainer>
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                  <text>Miscellaneous Newspaper, Magazine, and Journal Articles</text>
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            <element elementId="41">
              <name>Description</name>
              <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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      <name>Text</name>
      <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>Title</name>
            <description>A name given to the resource</description>
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              <elementText elementTextId="3685">
                <text>Nimet yhdistävät suomalaisia ja namibialaisia</text>
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          <element elementId="41">
            <name>Description</name>
            <description>An account of the resource</description>
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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>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>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;
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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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            <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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                <text>1985</text>
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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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