Wednesday, 8 February 2012

The need for open debate - Villager 14/08/11


Open and critical debate is not always welcome in our country.  In the days of apartheid-colonialism, expressing views openly (especially political ones) often led to persecution, even detention and death.
With independence, such repressive practices came to an end as a liberal constitution was adopted that enshrined basic human and political rights.  However, a living democracy requires more than a few democratic rights on paper and the occasional holding of elections.  A living democracy requires the appreciation for robust debates as well as policies to guarantee that the basic economic needs of all citizens are met.
Despite the many praises for Namibia’s peace and stability since independence, I would argue that we are still falling short in some aspects of our democracy.  Namibia is among countries with the highest levels of income inequality in the world and virtually all spheres of life are still characterised by inequalities on the basis of colour, gender and class. 
 A large part of our population is thus engaged with a daily struggle for basic survival and the fact that 500 000 Namibians are living in shacks as reported recently by this paper, exemplifies this point.  I will analyse the levels of inequality and what can be done to change them in a future column.
Today I will focus on another aspect, namely our lack of appreciation for open and robust debate.  This was not always the case.  At the time of independence, Namibia was bustling with activism and debate.  
The Namibia National Students Organisation (NANSO) and the trade unions under the umbrella of the National Union of Namibian Workers (NUNW) were spearheading debate and action as they had done during the final years of the liberation struggle. 
However, after the elections of 1989 and the achievements of independence in 1990, things began to change gradually.  Having elected “our own” Government and believing that the “fruits of independence” would become visible soon, mass organisations lost their vibrancy or were deliberately dismantled.  This was not unique to Namibia but has happened in many other African countries after independence.
With weakening community-based organisations and an increasingly dominant role of Government, the process of decision-making became increasingly hierarchical.  The typical western form of representative Government became rooted and replaced more direct and participatory forms of democracy.  The large community meetings that had taken place in Katutura in the late 1980s are now only a historical memory and even the consultative community meetings that some Government Ministers undertook shortly after independence have become rarities.  Instead, decisions are taken in the higher echelons of power and then communicated to the base.
Accompanying this increasingly hierarchical political culture was mistrust towards critical ideas and debate.  Instead of seeing them as the lifeblood of democratic organisations, critical views were seen with suspicion and the first question that was usually asked was: “What is their agenda?”
Loyalty to an organisation was increasingly equated with blindly following the decisions taken by the leadership and in the end. Nobody was willing to raise critical questions for fear of being labelled a “trouble-maker” or “hibernator” etc.   
This political culture of suspicion against open debate has taken hold of most organisations in Namibia.  Ironically, even those organisations that criticise hierarchical and autocratic practices of others often fall into the same pattern when dealing with critical voices in their own ranks.
As a result, public debates in Namibia have become very guarded.  Only a few people are still willing to raise challenges openly for fear of offending the powers that be.  Instead, many express their views only privately and are even scared of sending readers’ letters in their own name.  
This trend is very worrying and needs to be countered before it becomes an all-embracing norm.  History provides many examples how dictatorships and social standstill emerge when debates are dying.  It was thus refreshing to see how Minister Kazenambo at a recent public debate of the Unam Sociology Students Association pointed out that it was important for the youth to raise their voices when they see things go wrong.  How else can we improve if we are not willing to debate with a view of finding new solutions?  
Raising critical issues, exploring new ways of doing things and alluding to shortcomings and failures is a lifeline for any living democracy.  Instead of just defending past decisions and actions, we must learn to appreciate criticism as it is the only way to avoid the death of ideas and socio-economic stagnation.  Defending past policies and practices simply to please the powers that be will not contribute towards finding solutions for the many challenges we face today.  Let us speak from the heart, let us share our ideas and let us have robust debates as part of our everyday lives.  Fear and silence must be broken as they undermine the very democracy we fought for.  After all, we are supposed to be the land of the brave!


Herbert Jauch is a labour researcher and educator in Windhoek.

Politicsweb - How to write about race - Top stories

Politicsweb - How to write about race - Top stories

An eight step guide to commenting on South Africa's favourite obsession

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




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?
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.

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


My rambling thoughst about race, tribalism and the recent tribal based comments by KK and others

Namibia and Integration
Most of the Namibian peoples have come to this area leaving behind war or oppression of some sort or the other. They chose this inhospitable place to settle and live peacefully, not only with one another, but also with the natural environment they found themselves in. During periods of oppression they have not had a choice but to react to ensure their continued peace and stability.


After Independence, it was only natural that Namibians should choose to have one of the best constitutions in the world that ensures this peace and continued peaceful co-existence with one another. The policy of reconciliation was as natural for its people as breathing and eating.


Today, Namibia is a model that few other countries can emulate. Worldwide, countries struggle with problems of integration. These differences take the form of religion, language, customs or race. In Namibia these differences are recognised, but do not form the basis of either government policy decisions or social interaction.


As Namibians we have a lot to offer the world, and more specifically our neighbours in Southern Africa. We are an “Institute of Integration” where peoples from other parts of the world can come to learn what we know – we have a dependency on our fellow human beings and the natural environment in which we stay.


Differences in Namibia
We have thrown the baby out with the bathwater. This is the only explanation of the total lack of information based on cultural affiliations in our census in Namibia. Unfortunately, this attitude of “let’s pretend it is not there” does not make it so.


Even in South Africa, where the Apartheid system was the most formalised, they have recognised the need to keep the information and knowledge of all cultural groups as part of the “rainbow nation”. Discrimination because of race colour or culture is a thing of the past and is replaced by recognition and acceptance of our differences.


We have also outlawed discrimination on the basis of gender, yet still need this categorisation to measure the needed changes that must take place in our country for gender equality. In the same way it is important to note that when a previously marginalised group, such as the San people, have qualified teachers from within their own tribe and culture (Republikein – 14 April 2009).


The lack of recognition of certain groups can have detrimental effects on our country. Look at what has happened to some of our pre-Independence orphans who returned from East Germany. More recently we have seen the SWAPO veterans and orphans also wishing to be recognised as a distinct group with specific needs. In the near future we will see a new group forming of AIDS orphans who have grown up differently with specific disadvantages that need to be addressed to allow them to fully pluck the fruits of our freedom. What culture shall all these groups inherit?


There is a national culture Namibia. Thus we can refer to our language as Namlish with its peculiarities and pronunciations. We are known by our friends and foes on the sport fields as the Brave warriors and the Biltongboere.


In business we refer to the marketing process. It starts with an analysis of the present and then moves to develop a strategy. In marketing it is recognised that to provide the best product for the customer you need to segment the market. Tools such as the Living Standards Measurement are used to focus our marketing efforts. A typical LSM would include age, gender, race or cultural group and income. (Living Standards Measurement Study (LSMS) household surveys have become an important tool in measuring and understanding poverty in developing countries.)


The people of Namibia are the customer. To serve our people better we must recognise our difference not only in gender or language but also in race. The census in Namibia must measure the race and culture embraced by each resident in future.


The tertiary education institutes in Namibia must then participate in research focussing on cultural, racial, gender, urban-rural economic and livelihood inequalities in Namibia. This ongoing research must continue to ask what the relationship is between the growth and spatial distribution of the public and private economic sectors. It must also encompass the formal and informal economy, the nature of poverty, the characteristics of poor areas, and socio-economic empowerment.

Friday, 3 February 2012

I am a socio-political entrepreneur

I often consider myself a socio-political entrepreneur. To me this means that while I chase a business objective, i also need align certain political / legal frameworks to enable me to reach my longer term goals.

Perhaps they just express it a little to harshly for my ego.


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:

  • Super-empowered money actors (think Gates, Buffet, Soros)
  • Super-empowered media access actors (think Gore, Michael Moore, Kos)
  • Super-empowered idea/meme generating actors
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.

Architects of the Future: The Socio-Political Entrepreneurship Style of 5GW - 5GW Theory Timeline