The traditional political life of the Ovahimba is based on clan structures, collective decision-making, and respect for culture. Their governance is organized through patrilineal and matrilineal clans that divide responsibilities: while matrilineal descent defines the right to resources such as livestock, patrilineal lines deal with leadership positions. The male and female elders guide the community in resolving disputes, upholding traditions, and offering spiritual guidance. A chief, or omuhona, is a key leader in the Ovahimba political structure. Chiefs are respected elders chosen for their wisdom and experience. While they lead in conflict resolution and represent the community externally, their authority is not absolute. Decisions are made collectively, often during community meetings called ondjuwo. These gatherings ensure that all members, regardless of age or gender, have a chance to share their views, fostering unity through consensus.
Gender roles are an important part of Ovahimba governance. Although formal leadership is usually held by men, women have a great deal of influence, especially over resources such as matrilineal livestock. Women also help in maintaining social cohesion, which makes their contribution to decision-making in this community very important.
In recent times, the Ovahimba have had to navigate interactions with Namibia’s national government. They strive to preserve their autonomy and resist policies that threaten their traditional lifestyle, such as land-use changes or resettlement plans. Chiefs and elders often mediate these interactions to protect Ovahimba interests while maintaining peaceful relations. In traditional ways, respect, general consent, and balancing leadership with community involvement is all important within the Ovahimba political setup. It shows how they manage to stand firm to challenge their cultural identity amidst pressure from the outside world.
Some issues that the Ovahimba are currently facing include:
Land rights - The Ovahimba have been struggling to protect their rights on land from larger ethnic groups which have taken over the lands for grazing. They also protested against mining on their land without their permission.
Baynes Dam - The Ovahimba have been opposing the development of the Baynes Dam that is to be built on their land. They claim such a dam would bring an economic, cultural, and spiritual catastrophe upon their people. In 2020, the High Court threw out an attempt to oust the government-recognized Traditional Authority Chief of the Ovahimba, who supported the dam's development.
Culturally inappropriate schools - the overall system that is set up within the institution is said to threaten their culture, identity as well as their way of life.
Representation in institutions - The Ovahimba have been asking for increased efforts so that they are well represented in legislative and administrative institutions at district and national levels.
Traditional Ovahimba clothing is made from animal skin, such as sheepskin and goat hide. Most of their garments are ornamented with beads and other forms of decorations. The Ovahimba are deeply respectful of nature and animals; they make use of animal hides for their attire as a way to show respect and connect themselves to nature. Both men and women wear headdresses of all kinds, of which each symbolizes a position in the community and an individual phase in life. While girls of pre-puberty age wear varieties of plaitlets, somewhat older girls wear loose-hanging strands which are tied backwards after initiation, thus denoting marriageable age.
In the past, all newly married women wore the so-called ekori-headdress until the birth of the first child or for a period of twelve to eighteen months. During the 1980s, the wearing of the ekori had become increasingly uncommon, possibly as a result of the effort involved to make it, and today it is seldom seen except during ceremonial occasions. The ekori consists of tanned sheep-or goatskin and carries three leafshaped prongs. The young woman makes her ekori herself with advice given by her the elder women within the tribe. The reinforcing parts studded with iron beads around the upper section maintain this ekori portion in its vertical position. The structure of the ekori can vary considerably but the rolled-up veil in front and the three prongs are always retained.
Women wearing the ekori, are subject to a large number of taboos, such as food restrictions and the observance of special rules of conduct in the husband's onganda. After a woman has given birth to her first child or when the village head considers the taboo-period as over, he will invite her one day to participate in the meat tasting ceremony (makera). She is regarded a fully-fledged member of her husband's patrilineage once she has participated in the makera. Closely related to the makera-ceremony is another ceremony whereby her ekori is removed. While she is milking one morning, the village head enters the cattle enclosure and tears the emoji off her head. He then will hide the ekori, she then is given the erembe-headdress instead.
In recent times, women generally wear a strip of brown cloth or leather during the period between the first and second child's birth.
It is attached above the forehead and its loose end points to the back. The erembe-headdress, which is made of the head skin of a sheep or goat, is worn throughout most of a woman’s life in everyday life. Even old women may wear the erembe, which indicates that they still play an active role in their communities. The plaits, forming an essential part of women's headdresses, are gradually lengthened. For this purpose they may even buy hair from other women.
During her later lifetime a woman wears the ekori-headdress only during times of bereavement or mourning, e.g. upon the death of her husband or during certain other ceremonies. When a woman dies, her body is dressed completely and taken to the grave, ekori and all, which is only removed along with necklaces and clothes just before interment. Her ekori is returned to her family as a concrete indicator of her death.
It would be an exciting and an enriching experience to spend one or two weeks in Namibia, given the variety of sceneries, wild animals, and cultural aspects that the nation embodies. Communal living among the Ovahimba, such as shared responsibilities for child-rearing, would be quite interesting to witness. On the other hand, living in Namibia for a year or more could be problematic just because the adjustment to a rural life with slow-paced activities, language barriers, and most especially communal living structures. Their great importance given to traditional practices-like cattle herding-and rituals might require a shift in personal expectations.
You could start by familiarizing yourself with the local languages, such as Otjihimba, to ease cultural adaptation. You may read about the customs of the people and engage yourself with some sort of cultural material, read about the Ovahimbas belief systems, or even get in touch with the people online to prepare for their unique way of life.
Intercultural ethics mean respect for others' cultural values, practices, and norms while interacting with one's differences. Some key elements are cultural relativism, that is to say knowledge that each culture's morals are valid within a given context; empathy or profound listening and considering others' views; and responsibility-a awareness of the consequences that one's actions may cause to others. First of all, internalization requires one to be open-minded, to learn about other cultures without judgment, and reflect on how behaviors are affecting other people. Try to understand the cultures; be flexible in your approach to exchanges, and ensure respectful dialogues. This helps in fostering harmonious relationships while promoting a deeper understanding of cultural diversity. The practice of these ethical components can also increase mutual respect in intercultural communication.
You can start with reading books and articles concerning the Ovahimba culture, as well as watching documentaries and attending some cultural events or talks on Namibia. You might also connect with people in Namibia through forums, social media groups, or even reach out to organizations promoting the awareness of cultures from Africa. You could participate in virtual exchange programs with or collaborate on projects with NGOs operating in Namibia for immersive experiences that would enrich your understanding of their traditions and practices. Also, attend academic lectures or workshops about African cultures, go to conferences that include Namibian or African studies, or get in contact with students and professionals who have lived or worked in Namibia. These activities will broaden your cultural awareness and enhance your intercultural communication skills.
Here are a few videos and links, but you can also look back at previous links!!!!
Programs and rates of the Ovahimba Living Museum
Learn about Namibia's nomadic Ovahimba people and their fascinating stories during an inspirational private cultural encounter.
In Namibia, the academic year runs from January to December, with the official age of entry to primary school being 7 years old. The system is structured 7-3-2: the primary school cycle lasts for 7 years, lower, secondary is 3 years, while upper secondary is 2 years. Altogether, there are currently 665 000 pupils enrolled in both primary and secondary schooling in Namibia. About 476 000 pupils, 72% of the total number, are enrolled in primary education. Even though the individuals within this age bracket might still be in school and pursuing their educational objectives, it should be noted that about 4% of the youths have never had any formal education while about 16% have at most incomplete primary education, implying that altogether 19% of 15-24-year-olds have never completed primary education in Namibia.
In Namibia, the gross enrollment rate in primary is 119% for girls and boys combined. It drops to 96% in lower secondary with a transition rate of students into secondary of 96%. In Namibia, the primary net enrolment rate is 97%, and the primary completion rate is 78%. Combined, the two indicators give some idea of the progress a country is making toward universal primary education-a key UN Millenium Development Goal-and for Namibia suggest that the country has yet to achieve universal primary education. In 2019, there were 46,867 students at public institutions and 19,561 students in registered / accredited private institutions representing 71 and 29 percent respectively. The highest enrolment of all students was recorded at 45.3 percent at UNAM. IUM and IOL continued to enroll
The biggest amount of students, mainly of private HEIs.
Stated by Sam In Namibia, "The teacher I will be with, Mr. Ndjiurete, is an upper primary teacher with 30 years experience, so I will cover his grade six and seven Mathematics and grade five and six Design and Technology". For now, at least, the upper primary learners (grades 5-7) are staying in the same classroom the entire day, while the teachers move from classroom to classroom for each period. Each time my teacher and I would enter a room, the learners all stand up at their desk. Upon saying, "Good morning/afternoon, class," learners immediately respond by saying, "Good morning/afternoon, sir," and sit back down as told. Classes are in periods, with each period being 40 minutes daily. School starts at 7:15 through to 13:00-they use military time strictly. There is only one 25 minute break at 9:55; thus, the result is an eight period day. From the National Center for Education Statistics say that school starts at 8 am and ends at 2 pm, sometimes having all-day schools which end around 4.
National Council for Higher Education states that "There was no major difference between the average age of female and male students, recorded at the respective 26 and 27 years. The average age of students who enrolled for Bachelors, Bachelor Honors and professional Bachelor degrees ranged from 23 to 26. Of all the undergraduates, students who were enrolled for certificates and diplomas where slightly older than others, with an average age of 28 years for male and 30 years old for female students".
To find specific topics that are studied within the education system of Namibia, you can visit this cite!
When looking into this website, you can see that it starts off similar yet has a few classes that either are lessons we learn in life or are separated from the school. Also quite noticeable, it is easy to see that the general education in America is much more structured. As well as how much we are learning within 12 year range.
Namibia is considered one of the least populated countries in Southern Africa. There exist two kinds of health care in Namibia: public, which caters for the remaining 82%, and private, which gives medical assistance to 18%. The nation's high level of income disparity is to blame for this partly. Access to healthcare is relatively good, with 76% of the population residing within 10 kilometers of a medical center. However, Namibia faces many challenges in providing patient-centered PHC. It has been argued that the existence of a qualified family physician or generalist would ultimately answer to the present health needs and challenges. These initiatives would be further facilitated when family physicians participate in the PHC teams. There are approximately 2.3 million Namibian citizens living over an area just 1.18 times the size of Texas. State-run clinics are free to the public, but are mostly in populated areas such as towns and cities. Rural clinics can be found along with mobile clinics, but few and far between and vary in quality of care. These private clinics are either high priced health care centers where the wealthy obtain the latest and best care for a high price or charity clinics that service certain cultural groups like the San Bushmen. However, much of the population is not in a position to access healthcare on a regular basis, and thus many diseases, such as tuberculosis and HIV, continue to spread unabated and likely will remain so well into the foreseeable future.
Among these Ovahimba villages, such as Oukongo, they use roots, leaves, barks, fruits, and flowers to make medicine to cure headaches and diarrhea, high blood pressure, pains on the chest, and syphilis. The remedy preparation follows in a sequence of harvesting the plant, cleaning it, breaking into small pieces, or crushing it into powder and then mixing it with water or some form of liquid. It is also prepared by chewing roots and leaves and then reducing flowers to ashes. To this day, The Ovahimba, have strong beliefs in the use of indigenous plants and herbal remedies for diagnosing and treating illnesses. This belief and practice by the Ovahimba cultural group are in line with the Constitution of the Republic of Namibia, which proclaims that every person shall be entitled to enjoy, practice, profess, maintain and promote any culture, language, tradition or religion subject to the terms of the Constitution (Ministry of Information and Broadcasting, 1991).
When a death occurs within the Ovahimba, the body is wrapped in cattle skin and placed next to the sacred fire, during this day the cattle are slaughtered. The body is then placed far from the homesteads and horns of the slaughtered are placed upon the grave. Men, the horns are placed upward and the women, their horns are placed downward, the amount of horns upon the grave states how wealthy the person was. The mourning period last for about a month. The rights of the dead: A case of the Ovahimba people of Namibia states that,
"In another of his works, Aries (1981) argues that, a corpse does not only have charisma and sensibility, but it also retains a remnant of life. This is echoed by Harrison (2003), who contends that even when almost reduced to a thing to a cadaver, a corpse would still command respect that an ordinary thing would not get."
If there would be chance to work for a NGO or a Non-governmental organization doing healthcare-related work, I would advise to; respect cultural beliefs: In many communities, like the Ovahimba, traditional healing and spiritual practices are significant. Establish rapport by respect for their customs about privacy in family matters. Active listening: Make much time for patience. People often avoid direct communication. Knowledge of basic salutations in local languages will be helpful during service gaps. Modification to non-verbal communication needs to be practiced. Eye contact and gesticulation are relevant to the relations with both patients and co-workers.
Namibia is one of the least densely populated countries in Southern Africa. Namibia’s health services are twofold: private (serving 18% of t
We take a look at some of the traditional Himba Customs and Cultures. You will be astounded by the beauty in these local Namibian People's t
Personal interactions often emphasize mutual respect and awareness of social status. When meeting with Ovahimba people, especially elders, respectful greetings are essential and may include gestures like slightly lowering oneself to show respect. Additionally, patience is valued, as rushing greetings can be seen as impolite. A handshake may be customary among the Ovahimba, though this can vary depending on the person and their comfort with more formal or Western-style greetings. Topics typically center on family, community well-being, and local environmental conditions, as the Ovahimba have close ties to their pastoralist lifestyle and community. Discussing shared concerns, such as livestock health and environmental changes, can establish rapport. It is polite to avoid directly addressing financial or business matters until a connection is well-established. Traditional Ovahimba dress is distinct, with women wearing skirts made from animal skins and ochre-dyed body and hair coverings, while men and women both use jewelry to signify social status. In more formal or urban settings, some Ovahimba might wear modern attire, though many retain traditional dress as an expression of cultural pride. Business partners should dress respectfully and modestly to show regard for Ovahimba customs and avoid any actions that might be perceived as culturally insensitive. Stated by Jessica Fest in We Blog the World "If you would like to bring some presents to the Ovahimba, it is advised that you bring items they can use, like porridge, flour, rice, cooking oil, tobacco and tea/coffee. It is not recommended to bring items from the western world, like little presents for the kids or sweets. The Ovahimba tribe wants to maintain their own way of living."
In Namibia, job seekers and businesses face challenges due to limited communication infrastructure and language diversity. English is the official language, but many rural areas rely on local languages, complicating communication for non-native speakers. Most Namibians use English as a second or third language; many local terminology have been absorbed; this new hybrid language is sometimes called Namlish. The nation’s sparsely populated geography adds to these difficulties, making networking and job searching harder in remote regions. Furthermore, Namibia’s high unemployment rate and relatively small, specialized job market create additional hurdles for job seekers, particularly those without advanced skills or education.
When faced with difficulties within the work environment, especially with an employee who may have recently moved from another country, understanding how to build awareness of cultural attitudes, foster collaborative decision making, and offering conflict management support, will help employees navigate through the work place. For example; organizing a team meeting or orientation to emphasize variations in work attitudes—such as hierarchy versus teamwork—which could vary depending on collectivist and communal principles of Namibia; give your new hire time to get used to the more direct, fast-paced feedback styles that are typical in American workplaces by promoting a balanced approach that values both independent and collaborative decision-making; give dispute resolution advice while recognizing that your new hire might feel less at ease with direct confrontation. To ensure that cultural norms are understood, promote open lines of communication and provide an example of how to resolve conflicts.You can establish an inclusive workplace that values cultural diversity and fosters teamwork by implementing these tactics.
The official language of Namibia is English - as the majority of Namibians speak English as a second or third language many local terms have
Greetings and welcome to We Blog the World, an online travel and lifestyle magazine dedicated to Transformative Travel!
LThe indigenous peoples of Namibia include San, Nama, Ovahimba, Ovazemba, Ovatjimba and Ovatwa. Together they represent around 8% of the tot
After a recent visit to Swaziland’s newly constructed Maguga Dam, the prime minister of Namibia is attempting to regain support for his cont
Himba Tribe are one of the few tribes in Africa that still uphold their tradition and culture without the influence of the western cultures.
The Himba (singular: Omuhimba, plura: Ovahimba) are an ancient tribe in Namibia, closely related to the Herero. The origins of the Himba peo
Explore African Culture Like Never Before
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It's important to understand the nonverbal language of a culture because things like gestures, facial expressions, and body language can mean different things in different cultures. If you misunderstand these signals, it can cause confusion or even offend someone. Knowing how people in another culture communicate without words helps foster respectful and effective interactions by showing sensitivity to the other person's social norms and values. Some obstacles to understanding nonverbal messages include cultural differences, where gestures or body language mean different things, and personal biases that affect how we interpret cues. Context is also important—without it, a signal can be misunderstood. Additionally, people can give mixed signals, and if we're not paying close attention, we might miss or misread their nonverbal communication.
In the culture of the Ovahimba people of Namibia, attire and skin color are key elements of nonverbal communication, conveying important social messages. Ovahimba women wear traditional leather skirts and elaborate jewelry that indicate their marital status and age. For instance, unmarried girls wear two braids, while married women wear headdresses called "erembe," which signal their social role and maturity. Skin color is also highly symbolic in Ovahimba culture. Women apply otjize, a red paste made from butterfat and ochre, to their skin and hair, not only as protection against the harsh sun but also as an expression of beauty and identity. The red color, which connects them to the earth, serves as a visual marker of cultural pride and aesthetics, making both attire and skin color essential in communicating identity and social standing within the community.
Himba culture does not really embrace cuddling or snuggling, nor do they use physical contact as a way to feel emotionally comforted. "The Peace in Human Touch: Portraits in Namibia" highlights moments of compassion and humanity in Namibia, especially focusing on the power of simple, nonverbal gestures like touch. One of the stories features a grandmother who has faced social isolation due to accusations of witchcraft. Through her connection with others, despite the hardships, the theme of healing and human connection is explored.
As I explored through the many pages of google, I did not find much about the idea of time, calendars, or the idea of punctuality. But I have a theory that their sense of time is based mainly upon and around communal activities and natural events, such as the seasonal movements of their cattle or rituals and tradition.
Learn about the fascinating culture and beliefs of the Himba tribe, a semi-nomadic people known for their ancient traditions. Discover what
From Namibia ... witnessing the peace and comfort that a simple touch of affection can bring to a lonely soul.
The Himba people of Namibia can see fine details and ignore distraction much better than most other human beings – a finding that may reflec
One may be forgiven for being awestruck by the Himba. Statuesque beauty, ochre skin & intricate accessories have captivated visitors for cen
Otjihimba is known to be the official language of the Ovahimba people of Namibia, yet many of the community members also speak English, Afrikaan, and Portuguese but Otjihimba is the connection to the culture and identity of the Ovahimba. Otjihimba is a dialect of the Herero language and is known as a Bantu language, some other Bantu languages consist of; Swahili, Rhundi, Rwanda, Shona, Xhosa, and Zulu. When looking into language, Otjihimba is the language franca of the Ovahimba people. ThoughtCo. states "Where a language is widely used over a relatively large geographical area as a language of wider communication, it is known as a lingua franca—a common language but one which is native only to some of its speakers". I am going to go over a few common words in the Otjihimba language;
Hello - Tjike/KOH rah
Yes - Ii (EE-ee)
No - Kako (KAH-koh)
Please - Arikana (ah REE kah NAH)
Thank You - Okuhepa/Ndangi (OH koo heh tah)
Can you help me - Arikana ndji vatera
I don't understand - Ami hi (understand)
I don't speak Otjihimba - Ami hi hungira
My name is Taylar - Ena randje owami Taylar
Through quite a bit of website and video searching, I have found a small outline of common terms. Although a bit patchy, it was difficult to find a lot of words that were able to be translated or even heard of when pertaining to the Ovahimba language. There was one website that I was able to find two sentences written in the Otjihimba language, and underneath it showed the translation. Yet that made me curious to see what google translate had to say.
original text:
Korutenga Ndjambi wa memene eyuru nehi. Nehi kara ri nomuhapo, nu ra ri tjo. Nu kwa ri onḓorera mourekoto, nOmbepo yaNdjambi ya tengerere kombanda yomeva.
Translation:
In the beginning God created heaven and earth. The earth was formless and empty, and darkness covered the deep water. The spirit of God was hovering over the water.
google translation:
Buy a real Ndjambi here. Nehi was a friend, and he was a tjo. When we were listening to the recorder, the Ndjambi band played the Tengere Kombanda.
I am definitely not surprised when looking at google translate, that does not mean that google translate doesn't do an ok job most of the time, but the fact that there is not a lot of research done on the Otjihimba language. So when looking into different websites and what not just proves that the only reason google or big formats know anything is through others giving up that information for the majority of people to use. Either way, whether it is through translate or not, the Ovahimba language is truly unique and definitely a bit difficult to pronunciate when there are not words spelt out to help understand the pronunciation.
The University of Sheffield Culture and the Mind says that "Although English is now the national language of Namibia, almost no Himba speak it, and very little English is taught in Omuhonga schools". The phrase "language influences our view of reality" means that the way we perceive and understand the world is shaped by the language we use. Language not only reflects our thoughts but also frames them, affecting how we categorize experiences, interpret events, and form beliefs. Different languages emphasize different aspects of reality, guiding how we see and interact with the world around us.
A collection of useful phrases in Herero, a Bantu language spoken in Namibia, Bostwana and Angola.
Details of Herero, a Bantu language spoken by 250,000 people in Namibia, Bostwana and Angola.
When looking deeper into the history that has shaped the Ovahimba, I would have never guessed that such events could have even occurred. Some of these topics are not very known when looking into what is being shown to us in the media, everything else is pretty much swept under the rug. Below is a few event that have shaped the Ovahimba people located in Namibia,
Today I will go through a couple of these events, getting in more detail and what each have affected.
1904-1907
The Herero and Namaque Genocide which was the killing of about 50,000 to 65,000 Herero and 10,000 Nama at the hand of German military forces. In 1884, Germany began to formally colonize GSWA (German South West Africa). Several separate native communities, including the Herero, Nama, Damara, San, and Ovambo, lived in the area freely before to colonization. Numerous indigenous communities were subjected to forced labor, land confiscation, and cattle theft during the German occupation.Under the direction of Chief Samuel Maharero, the Herero people launched a massive armed uprising in January 1904 in opposition to the harsh German colonial government. Approximately 123 German colonial settlers were slaughtered by the Herero as a result of the German ruling forces' lack of preparation for the attack. May of 1904, Lieutenant General Lothar von Trotha Supreme Commander of GSWA arrived in GSWA. The Battle of Waterberg killed around 3,000-5,000 Herero warriors, yet some of the Herero were able to escape and headed deep into the Omaheke Desert. Unfortunately the German colonial military forces pursued those who escaped and sadly thousand dies from being shot, from starvation or dehydration, and drinking from bad water. He proceeded to have all males shot at whether armed or not, forcing women and children back to their people and if they did not do so they would be shot at as well. November of 1904, Trotha was overturned and had the remaining Herero put into concentration camps such as the Shark island concentration camp with a mortality rate of 47%-74%. By 1905, the following two years the Nama people in the South fought the Germans using guerrilla tactics, any caught were sent to the same concentration camp as the Herero.
1966-1989
This 23 year long Border war between South Africa and Angola, Angola government and army, all which was supported by Cuban forces as well as a liberation movement UNITA. During the 1960s, racially discriminatory separation caused many in South Africa to resist. Their armed resistance although mounted on black liberation movements, were acts of terrorism directed by the African National Congress, were just "pin pricks". Another tactic was guerrilla movements, against the South African rule in Southwest Africa, later independent Namibia. The collapse of the Portuguese rule in Angola allowed SWAPO (South West African People's Organization) to be able to organize and aid military equip to the people. Unfortunately not everyone was willing to allow/sacrifice their people for the anti-apartheid military campaigns. Yet as for Angola, the Soviet Union provided military machinery, equipment as well as training/trainers.Angola saw around 380,000 Cuban military soldiers stationed there between 1975 and 1991, with a peak level of roughly 55,000. Regardless of whether Angolan or Cuban soldiers entered SWA, the front line would move several hundred miles/kilometers south to the border with South Africa proper if SWAPO acquired control of or destabilized SWA. Although the strategic reasons behind the Border War were not immediately existential for South Africa, they were nonetheless existential because of the possibility of challenges to the nation's territorial integrity.Additionally, there existed a paramilitary internal security organization called Koevoet, which was initially staffed by white South Africans. By using black forces, the number of casualties among white draftees was reduced, which in turn served to reduce political controversy surrounding the Border War. SWAPO was an issue for South Africa. South Africa would not have given a damn that Angola was a Marxist state backed by Soviet equipment and advisors, and that a sizable number of Cubans, including Fidel Castro, were supporting the Angolan government, if SWAPO had not been operating out of Angolan bases. Castro and the Soviet Union grew to believe that South Africa was attempting to overthrow the Angolan Marxist regime in addition to waging a strategic defensive.
2023
Indigenous peoples' rights to self-determination with regard to their claims to lands, territories, and resources have garnered support and attention on a variety of levels throughout the world. Nevertheless, an increasing number of rulings from national and regional courts, UN human rights bodies, and complaint mechanisms show that Indigenous Peoples are still the targets of violations of their human rights connected to commercial and development endeavors, whether by the government or by private entities. As part of their "social license to operate," an increasing number of investors, financial institutions, and companies across a variety of industries have created or are in the process of creating safeguard policies that mandate that they respect the rights of Indigenous Peoples, particularly their right to free, prior, and informed consent (FPIC). This development follows the adoption of the UN Guiding Principles on Business and Human Rights. The Himba people have lived in the Kunene River valley for almost 500 years, making it their ancestral home. With prosperous herds of up to 500 cattle, sheep, and goats per family, they have managed to preserve their way of life. Their cattle and land are strongly related to their economic independence. They have adapted their semi-nomadic pastoral style of life to the severe climate, having had to wander between cattle posts in search of better grazing and water for their animals. The Namibian Constitution prevents discrimination based on ancestry or tribe, however it makes no mention of the rights of Indigenous Peoples. The Himba people need to be able to proactively establish their own goals, policies, and regulations for their lands and resources. Their society, their territory, the lands it includes, and the various resources it contains should all be under their complete authority. By creating or recording their community protocols, the Himba will be able to fully exercise their right to self-governance and enjoy the collective right to self-determination through their own decision-making procedures.
Here are some recent and older documentaries to show some insight on the Ovahimba, as well as a cite that shows different documentaries on the historic events that have taken place overtime.
53m
One may be forgiven for being awestruck by the Himba. Statuesque beauty, ochre skin & intricate accessories have captivated visitors for cen
by Siziwe Mota, International Rivers Africa Program Director of International Rivers and introduction by Nalori Chakma, South Asia Senior Pr
Reading South African accounts of the 23-year long Border War between South Africa and the Angolan liberation movement UNITA on the one hand
Air pollution in the Northern Hemisphere in the mid-20th century cooled the upper half of the planet and pushed rain bands south, contributi
Religion, Assumptions, Expression, Ethics, Death. Let's get to it!
Mukuru is believed to be the creator of the world within the Ovahimba, although this entity is distant, the belief is that the ancestral spirits received qualities by Mukuru giving them the ability to communicate and influence the living. These spirits are the delegates of Mukuru and allow the Ovahimba to communicate to the god. Okuruwo or the holy fire, is kept by the fire keeper/headman for it should continuously smolder as well is responsible for handling religious and traditional facets. It Is believed to be the sacred connection within the living and the ancestors, as for every family/homestead has their own holy fire placed between their main homestead hut and the kraal or where cattle as well as other farm animals are held overnight for safety. It is known to never walk between the sacred fire and the headman's hut or the kraal as a stranger to the Ovahimba. The Ovahimba tribe being a nomadic pastoral live style, they live in harmony with their livestock and only butcher them at a ceremony where married men eat meat kept specifically for them. The headman's hut is the only door that is allowed to face the fire, other huts face away from the okoruwo. The term "it takes a village to raise a child" is an example for child rearing within the Ovahimba. As stated previously, the Ovahimba people cover their bodies in otjize, a red clay, symbolizing the cultural preservation of ancient customs symbolizing the earth, blood, and essence of life. It shows the idea of natural beauty, having health properties as well as stating status and social standing to help identify one another through hairstyles. They also cleanse themselves within ashes as a natural purifier. When a death occurs within the Ovahimba, the body is wrapped in cattle skin and placed next to the sacred fire, during this day the cattle are slaughtered. The body is then placed far from the homesteads and horns of the slaughtered are placed upon the grave. Men, the horns are placed upward and the women, their horns are placed downward, the amount of horns upon the grave states how wealthy the person was. The mourning period last for about a month.
When is comes to the traditional practices and customs of the Ovahimba people, there is a mere threat coming with the young men and women as they have been leaving the village for the modern world. Some are worried that these will cause the eventual death of the Ovahimba culture. Stated by the BBC, a village head, Chief Nongaba, allows three of his children to attend school out of his 19, while some villager think this is a bad idea for it changes their children. As for western culture is infiltrating their traditions such as school as well as clothing. This change causes children to feel shame when attending school and as for the modern clothing, villagers don't take those within western garments seriously. Villages boys are also heading into towns to find jobs, while some do and some don't, others decide to take alcohol and abusing their life. Chief Nongaba belives this dilemma is inevitable, the world is changing, saying he is preparing his children for a life outside the village. The idea of western modernization is upon them, as cities grow tradition begins the die although scary.
Most of its history and culture is lost as the world progresses through modernisation and migration. However, all hope is not lost as certai
www.bbc.com/news/world-africa-40247310
An introduction into the ethnology of the Ovahimba, the "red nomads" of the Kaokoveld.
We take a look at some of the traditional Himba Customs and Cultures. You will be astounded by the beauty in these local Namibian People's t
The Himba are a semi-nomadic people that live in one of the most extreme environments on earth, the deserts that border Namibia and Angola.
The Ovahimba people continue to live with their families as well as extended families in large homestead structures. The average Ovahimba has two wives as well as still practice polygamy (the practice or custom of having more than one wife or husband at the same time), yet each wive has their own hut. As for marriage, they are arranged as kin and can be betrothed to an adult man as an infant, yet wait until the girl reaches woman hood (menarche/menstruation) and becomes an adult. Some cases couples that have fallen in love may be given permission to marry, typically happening in the second or third marriages. Children born out of wedlock are common as well as out of affairs. Healthcare in this region is some of poorest within the country and any indication of health status is through regional statistics. The woman in this area have one of the fastest birth rates, but infant and child mortality rates are also the worst. With 49.9 infant deaths per 1,000 births and 71.2 deaths per 1,000 with children younger than 5. 39% of women are reported to have used modern contraception but is based off of women living in or near towns. Social status is inherited through the paternal line and although complex, the inheritance within the maternal line is material wealth. They define wealth based on the number of cattle a family owns, also breeding goats and sheep. When a Ovahimba man dies, his wealth is passed to those of his sister, such as his nephew. Their diets consist of milk/milk products, maize, millet, herbs, eggs (chicken) and meat. When the weather becomes dry, members of a family will take their cattle to season cattle posts water and grass to graze upon. Often the husbands and wives will be separated when going to these cattle post and may have one wife live at the cattle post and the other at the main compound. Unfortunately, due to these dry seasons education for young children is difficult and often it is sporadic in attendance because they tend to move with their families to cattle posts. This causes them to be farther away from any community schools, disrupting their education, for they are an important source of labour.
Even having a relatively relaxed polygamous relationships, in recent research, nearly half of all children had a different biological father than their mother's husband. Children conceived in these situations are called "omoka" and still consider their mother's husband as their father in social ways. Fathers don't "hold, groom, or play with their small children very much", but they provide in the aspects of human needs such as a home, food, education, and livestock. Yet the fathers do hold favoring genetic children over omoka (non-genetic) children. Overall, regardless of their paternity, children play a useful role in the household. They help with work around the home, boys/men; help care for livestock, animal slaughtering, construction, and council with village tribal chiefs, girls/women; also help with getting water, taking care of livestock, learn the traditional way of braiding and texturing their hair using otzije paste to cover their braided hair, and house hold chores. Elders are the most respected members within the community and make important decisions. They story-tell to pass on their history, traditions and beliefs to pass on to future generations.
Although this unique society has been endured and upheld their customs and social structure, modernization and environmental degradations. Being a resilient group that have survived the external pressures of westernization and the destruction of the environmental infrastructure may cause indigenous cultures to reduce adaptive capacity. Colonial measure such as the government have challenged the Ovahimbas social structures, yet within rising generations, change in cultural values and beliefs are constantly evolving and transforming. No matter the change, their culture and nomadic life-style is resilient and able to bounce back, but not always feasible.
Culture is such a broad aspect in everyone's lives, the traditions we are immersed into, our values, and morals that we follow. I'm going to be looking into the Himba people within Namibia, located on the South-West coast of Africa. Just by looking at the Himbas clothing type, hairstyles and accessories is very intriguing due to the extreme difference between our cultures just by looking at a photo. When looking into a culture that is vastly different than yours, you are able to gain a sort of consciousness and perspective in how diverse our world truly is. We are able to obtain knowledge and understanding on how their world works and how it can influence our actions and routine. I believe by learning from other cultures, we will be able to implicate their ways of life to hopefully benefit our own as well as others. Whether it is environmentally beneficial or just a practice to bring into your own traditions, morals, and values, there is always something to takeaway when learning.
When looking into the Himbas geography, they were originally moved from Angola to the Kunene area now known as Namibia. They were originally apart of the Herero tribe where they would split into two groups, the Herero and the OvaHimba. Yet as for the Herero tribe went to explore new regions, the OvaHimba tribe stuck to their territory as well as their culture. The OvaHimba are the last semi-nomadic pastoralist, or stated by the ESCWA "where herdsmen migrate seasonally forward and backward with their herd between two specific areas". The environment in which the OvaHimba live is very hot with little rain, when it comes to clothing, materials such as calfskin are use to make skirts and simple clothing but more modern materials are beginning to be used as well. As for the women, and some men, use a mixture of ochre pigment and butterfat as well has omuzumba shrub resin to create a kind of perfume, this mixture will then be applied to their bodies. This paste is otjize (ought-jeez), it has a reddish pigment and when applied it protect the body from the sun, dryness, by keeping moisture under the skin as well as mosquitos. The cultural aspect is why the OvaHimba also put this orange-red paste on their skin and not the beauty aspect. It keeps the skin clean and give their hair character of different texture and styles, it is the ideal beauty in which symbolize the earth and its red color, blood and the essence of life.
When looking at the statement, “In studying other cultures, we do so very often from the perspective of our own culture”, we mustn't talk of other cultures as inferior or speak as if other cultures are weird because they are not like ours. As our ever changing society we as well must, and learn in an unbiased and accepting mindset. When researching different cultures or countries, make sure to look at websites that show a trustworthy organization, research team, author or even a biography.
