Excerpt from "A Rip Van Winkle Of The Kalahari Seven Tales of South-West Africa"Author: Frederick Cornell
Monday, 13 February 2012
THE WATERS OF ERONGO
Sunday, 12 February 2012
Namibian Rights. What about Namibian responsibilities?
- You must always remember that the other person has rights while being aware of your own
- Think and do as you want, but know that your rights end where another’s begin
- Create things which are useful to yourself and others
- “It is to produce wealth by labour and only by labour, and to spend less than you have produced that your children may not be dependent on the state for support when you are no more. “
- protect and defend the lives of others
- not put other people’s lives at risk through my actions. This includes carrying of dangerous weapons, by acting recklessly and not disobeying our rules and laws. This is especially relevant to the responsibility we have as road users. It is your responsibility to ensure the vehicle and driver are in a fit condition to endanger the lives of others.
- look after my own body by exercising, eating correctly, not smoking or abusing alcohol, not taking drugs or doing irresponsible things that may result in me becoming infected with communicable diseases such as HIV and AIDS
- be polite to those who provide me with a service
- enquire about the working conditions of the workers who provide me with services
- pay adequately the people who work for me in my garden, around my house and within the office
- treat every person equally and fairly
- not discriminate unfairly against anyone on the basis of gender, race, colour, ethnic origin, religion, religion or status in society
- respect the property of others
- respect the letters, emails or conversations of people and avoid sharing this with others
- recognise that love means long-term commitment, and the responsibility to establish strong and loving families
- honour and respect my parents, and to help them,
- be kind and loyal to my family, to my brothers and sisters, my grandparents and all my relatives
- to see, and treat, every child as my own
- listen to, and respect the opinion of a child
- provide an example of how to treat others
- provide monetary support for my children to achieve their goals
Wednesday, 8 February 2012
The need for open debate - Villager 14/08/11
Politicsweb - How to write about race - Top stories
Introduction
South Africans love race. One might even say we are obsessed with it. We cannot get enough. You cannot open a newspaper, read a blog, listen to radio discussion or watch a current affairs show that doesn't have yet another someone or other telling us what an enormous problem race is, how under appreciated the scale of the crisis is and how desperately we need to move past it.
Anyone who doesn't want to talk about race or considers themselves non-racial is accused either of effectively being racist themselves or living in some kind of dangerous denial. And it is everywhere. I mean everywhere. There is not a thing that is not interpreted through a racial lens or, indeed, argued itself not the product of some kind of racial malfunction.
Written Interview with Andreas Thomas - Windhoek Observer - 7 Feb 2012
Tribalism and associated decision making because of ethnic relationships had been a product of the Apartheid South African ruling system. This we have to accept. However, we as a nation have committed ourselves to another standard, whereby through reconciliation and the adoption of our constitution, we do not base decision-making on culture or tribal affiliation.
Good afternoon Mr Louw
It seems that a new political stance has emerged were tribal sentiments and ethnicity is now at play in local politics. Tribal outburst allegedly made during the interview by Youth Minister Kazenambo against Oshiwambo speaking people and the subsequent reactions toward the comments paint a picture of a society deeply rooted tribalism in our society.
I would like to assist me answer some of pertinent questions regarding tribalism and tribal loyalties in Namibia especially in the wake of the upcoming Swapo Party congress and impact it might have on the country.
1. Do you think the problem of tribalism has seeped into the ruling party Swapo Party and how bad do you think that is?
Having said that though, we must realise that politicians present things in certain ways to get themselves elected. Look at our opposition parties and all have an ethnic (though some say locality) representation.
Swapo, being the party representing the largest protion of the population, would obvisouly thus also constitute the largest section of Oshiwambo speaking people. From a representative viewpoint, thus also many of the leaders of SWAPO would also be of this cultural group.
However, tribalism is not the problem. I believe the problem is rather nepotism - (patronage or favoritism shown on the basis of extended family relationships) and cronyism (partiality to long-standing friends, especially by appointing them to positions of authority, regardless of their qualifications).
If however, the person seeing this act nepotism is only seeing it in tribal terms, as they themselves are not part of that specific tribe.
So no, tribalism is not the problem, nepotism and cronyism are.
2. Government adopted the policy of National Recompilation mainly to achieve reconciliation between blacks and white Namibians. Since independence, it has increasingly become evident that there is a tension between the various ethnic groups in Namibia. Should reconciliation between black Namibians therefore not had been the first priority after independence and is there not a need even now to start a process of reconciliation between various ethnic groups?
Please allow me to explain a little - Reconciliation can be used in terms of either
- conflict resolution or
- ethnic relations
Thus Namibian reconciliation as Independence was conflict resolution between two ideological opposing sides. The one side, wanting Namibia to be a part of South Africa as a fifth province, and the other side wanting independence from South Africa. Thus conflict resolution reconciliation has been effective.
What we are seeing is that there is a need for ethnic resolution reconciliation.
So no, it could not have been a first priority. But it is still a step we need to take as a nation. We need to create a common memory - a history lesson we all feel comfortable with which explains where we all come from, why we came here, and what our shared future vision is.
I would like to see our leaders rather promoting our differences, and what we can learn from each other, than what has been reportedly said my the Minister.
I believe this quote explains what I mean, "..But maybe memory is what young people need to be taught before they can be taught actual history."
3. Minister Kazenambo feel that he is being victimised because of the calls he made for the next country President (Swapo) to be non-Oshiwambo. But how would you suggest Minister Kazenambo should have handled this matter during the interview?
I cannot say how the Minister should or should not handle any matter. However, if any reporter should ask me how i feel as a coloured person, I would immediately state that I believe in in integration. By this I refer to the lump sum off all of us as citizens of a specific country. It is the pride we have when singing the national anthem, our support to the members of our national sporting codes, or identifying with a Namibian that has done well on the world stage.
The best way to illustrate this is: "Before Independence I was Coloured, now I'm Namibian".
4. Having a current situation of politics based on the premise of “now it is the turn of other tribes to take over". What do you think the impact this will be on politics in the country and society in general? Do you expect tribal loyalty take centre stage at the congress?
First, if it is "the turn of others" to take over - it should be the turn of a Namibian woman to be President. Or do we as a nation, or political party, or as families, not yet believe woman are as good (or even) better as leaders?
I wish to state that there is more gender-based discrimination among Namibian men than what there is tribal-based discrimination.
The issues of leading Swapo, or Namibia will always be what is best for us as a nation. Each and everyone must vote according to their conscience. We deserve the leaders we choose.
Nevertheless, we must face the reality that whoever is elected to be in command of SWAPO after Comrade Pohamba will be the next President of Namibia. So yes, it will have an impact on our society if the person chosen is not the best candidate, but rather the "best oshiwambo" candidate.
During the last congress when Hidipo Hamutenya, Nahas Angula and Hifikepunye Pohamba stood as candidates, it is clear that the Swapo members chose the person who in the long run has been the best choice for us as a arty, and Namibia as a nation
Will tribal loyalty take centre stage - yes in the form of cronyism. All political parties in the world are based on give and take within the voting process - who is my friend, who will do something for me. However, terming it tribalism is just another way to hide from the fact that in Namibia too many of us still do not believe we are "One Namibia, One Nation".
We are a tribe, the Namibian tribe.
Monday, 6 February 2012
Culture, racism and tribalism
Friday, 3 February 2012
I am a socio-political entrepreneur
Architects of the Future: The Socio-Political Entrepreneurship Style of 5GW
PurpleSlog. "Architects of the Future: The Socio-Political Entrepreneurship Style of 5GW." PurpleSlog. August 27, 2007. http://purpleslog.wordpress.com/2007/08/27/architects-of-the-future-the-socio-political-entrepanuership-style-of-5gw/ (accessed January 14, 2011).In the second blog post of a series of blog posts exploring potential archetypes, or styles, of 5GW, PurpleSlog suggests a “Socio-Political Entrepreneurship” style of 5GW.
Unlike the first archetype explored in the series (“The Puppet Master”), the Socio-Political Entrepreneurs will operate in the open to effect large-scale changes but their exact motives and ultimate goals will be hidden from view; that is,The S-P-E 5GWer acts out in the open (not in secret), but their true aims or expected/hoped-for consequences are closely held (secret) and/or at longer timespans than most folks consider or notice (there’s the secrecy), or the effects are so broad/horizontal that the ramifications are overlooked by most.The Socio-Political Entrepreneur will operate across many domains, with and/or upon a wide variety of other actors, through visible means, but his apparent goals will be seen as the normal goals of entrepreneurship of one sort or another while his real motivations and goals remain hidden. PurpleSlog gives a short list of examples, although these are given as metaphors and not necessarily as examples of real Socio-Political Entrepreneur 5GW effectors:Furthermore, many apparatuses such as NGOs or even Dan Abbott’s “Military-Industrial-Sysadmin Complex (MISC)” or other force structures or public organizations could conceivably operate as Socio-Political Entrepreneur 5GW organizations.
- Super-empowered money actors (think Gates, Buffet, Soros)
- Super-empowered media access actors (think Gore, Michael Moore, Kos)
- Super-empowered idea/meme generating actors
Wednesday, 1 February 2012
To my old slave master
Dayton, Ohio,
August 7, 1865
To My Old Master, Colonel P.H. Anderson, Big Spring, Tennessee
Sir: I got your letter, and was glad to find that you had not forgotten Jourdon, and that you wanted me to come back and live with you again, promising to do better for me than anybody else can. I have often felt uneasy about you. I thought the Yankees would have hung you long before this, for harboring Rebs they found at your house. I suppose they never heard about your going to Colonel Martin's to kill the Union soldier that was left by his company in their stable. Although you shot at me twice before I left you, I did not want to hear of your being hurt, and am glad you are still living. It would do me good to go back to the dear old home again, and see Miss Mary and Miss Martha and Allen, Esther, Green, and Lee. Give my love to them all, and tell them I hope we will meet in the better world, if not in this. I would have gone back to see you all when I was working in the Nashville Hospital, but one of the neighbors told me that Henry intended to shoot me if he ever got a chance.
I want to know particularly what the good chance is you propose to give me. I am doing tolerably well here. I get twenty-five dollars a month, with victuals and clothing; have a comfortable home for Mandy,—the folks call her Mrs. Anderson,—and the children—Milly, Jane, and Grundy—go to school and are learning well. The teacher says Grundy has a head for a preacher. They go to Sunday school, and Mandy and me attend church regularly. We are kindly treated. Sometimes we overhear others saying, "Them colored people were slaves" down in Tennessee. The children feel hurt when they hear such remarks; but I tell them it was no disgrace in Tennessee to belong to Colonel Anderson. Many darkeys would have been proud, as I used to be, to call you master. Now if you will write and say what wages you will give me, I will be better able to decide whether it would be to my advantage to move back again.
As to my freedom, which you say I can have, there is nothing to be gained on that score, as I got my free papers in 1864 from the Provost-Marshal-General of the Department of Nashville. Mandy says she would be afraid to go back without some proof that you were disposed to treat us justly and kindly; and we have concluded to test your sincerity by asking you to send us our wages for the time we served you. This will make us forget and forgive old scores, and rely on your justice and friendship in the future. I served you faithfully for thirty-two years, and Mandy twenty years. At twenty-five dollars a month for me, and two dollars a week for Mandy, our earnings would amount to eleven thousand six hundred and eighty dollars. Add to this the interest for the time our wages have been kept back, and deduct what you paid for our clothing, and three doctor's visits to me, and pulling a tooth for Mandy, and the balance will show what we are in justice entitled to. Please send the money by Adams's Express, in care of V. Winters, Esq., Dayton, Ohio. If you fail to pay us for faithful labors in the past, we can have little faith in your promises in the future. We trust the good Maker has opened your eyes to the wrongs which you and your fathers have done to me and my fathers, in making us toil for you for generations without recompense. Here I draw my wages every Saturday night; but in Tennessee there was never any pay-day for the negroes any more than for the horses and cows. Surely there will be a day of reckoning for those who defraud the laborer of his hire.
In answering this letter, please state if there would be any safety for my Milly and Jane, who are now grown up, and both good-looking girls. You know how it was with poor Matilda and Catherine. I would rather stay here and starve—and die, if it come to that—than have my girls brought to shame by the violence and wickedness of their young masters. You will also please state if there has been any schools opened for the colored children in your neighborhood. The great desire of my life now is to give my children an education, and have them form virtuous habits.
Say howdy to George Carter, and thank him for taking the pistol from you when you were shooting at me.
From your old servant,
Jourdon Anderson.
From:
http://www.huffingtonpost.com/2012/02/01/in-recently-discovered-le_n_1247288.html?ncid=edlinkusaolp00000009
Why use words like black market?
Black and white in language was not used to refer to the colour of people's skin.
"....there were no “white” people in Europe before 1492. With the transatlantic slave trade, first Indian, then African, Europeans increasingly saw “white” as a race and race as an important human characteristic."
Before this period, black referred to things that could be done under cover of darkness.
Sorry friends, there is nothing racial about black market, etc.