DOCSLIB.ORG

Dumeni 17 March 1999 Transcript

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Dumeni 17 March 1999 Transcript , I S'l'/DPIS'l'/DPI ORALORAL HISTORYHlS'l'ORY (02)(02) I D8B8D8B8 I I .. Yale-UNYale-UN OralOral HistoryHistory ProjectProject I BishopBishop KleopasKleopas DumeniDumeni .. JeanJean Krasno;Krasno; InterviewerInterviewer MarchMarch 17, 1999 I .. Oniipa, Namibia I I I I I I ~ I • 11 Yale-UN Oral History Project Bishop Kleopas OumeniDumeni Jean Krasno, InterviewerInterviewer March 17, 19991999 11 Oniipa, NamibiaNamibia Index: Namibian Independence: Role of the ChurchChurch • Apartheid 4,7,8 April 1, 1989 Crisis 13, 15, 16, 17, 18 Bombing of the First National Bank 2/88 31 ChurchChurch,, Independence 6 OefenseDefense Forces, South African 9,10,14-17,19,28,30,32 Freedom fighters 9,14-16,18,19 Finnish Missionary Society 5,6,23 Government, South African 9-10, 14-17, 19,23,27-28,31 Independence, Angolan 7 Koevoet 9-10,16,20 Lutheran World Federation (LWF) 11 Missionaries 5 Namibia Colonization of 7 Democratic Turnhalle Alliance (OTA)(DTA) 25,28 Elections 12,13,24-26 • Evangelical Lutheran Church, Namibia 2,3 Independence, 3,24 National Church Council 3 • National Reconciliation 26-28, 32-33 Repatriation 12, 18-20,27 Resolution 435 10,14,16,18,23,26-28 • School boycott 1988 29-31 South West African People's Organization (SWAPO)(SWAPO) 10,12,14-19,23-27,30-31 South West African Police (SWAPOL) 30 • Truth Process 33 UN High Commissioner for Refugees (UNHCR) 12 • UN Transition Assistance Group (UNTAG) 11-13,18-19,21-22,29 •If 11 ,• • III III Yale-UN Oral History Bishop Kleopas DumenDumenii Jean Krasno, IntervieweInterviewerr March 17, 19919999 • Oniipa, NamibiNamibiaa • • Jean Krasno: To begin with, Bishop Dumeni, could you justjust saysay a littlelittle bitbit aboutabout 11 yourself, where you were born, where you were educated, and thethe work thatthat youyou areare doingdoing here at Oniipa? Bishop Kleopas Dumeni: Thank you, Jean, and for thethe purpose behind thisthis projectproject and the opportunity to share with you my experiences. My name isis Kleopas Dumeni.Dumeni. MyMy father past away, but he was a teacher for many years. My mother isis stillstill alive atat thethe ageage of 86. I got my education in primary schools in Ombalantu, inin Nakayale, growinggrowing upup here. Then after primary school I went to secondary school inin thethe samesame area ofof Ombalantu. Then I attended the teacher training school here inin Oniipa. II completed mymy schooling as a teacher in 1953. Then after a few years, I went toto thethe theologicaltheological seminaryseminary for 5 years. Then I was ordained as a pastor on 16 August 1959. From thatthat day,day, II waswas aa pastor of the Lutheran religion in the Tshandi parish. At thatthat same time,time, II was alsoalso elected as a youth pastor in 1960 - 61. For this reason, I went toto thethe United StatesStates forfor youth camps and also to get some experience in youth leadership.leadership. Later, II servedserved asas aa youth pastor for another 10 years. From the begilming of 1973, II was elected asas assistantassistant to my Bishop, the late Leonard Auala, where I served for threethree years. Then II waswas re­re- elected again to the same post as a church leader until almost thethe end of 1978. ..J 11II Then in December 1978, I was elected bishop ofof thethe EvangelicalEvangelical LutheranLutheran ChurchChurch in Namibia to replace the late Bishop Leonard Auala. II waswas consecratedconsecrated asas aa bishopbishop thethe 1tilt h of June 1979. In that year, after thatthat consecration, II tooktook overover fromfrom thethe latelate BishopBishop Auala who was the leader of the church up toto thisthis time.time. ThatThat meansmeans thatthat II waswas inin thethe leadership of our church for 30 years and as a bishop closeclose toto 2020 years,years, fromfrom JuneJune ofof 19791979 to June of this year, 1999, as a bishop of thisthis church. OfOf course,course, inin thethe officeoffice ofofpastor,pastor, II had completed my mandate as a pastor forfor thethe congregation andand alsoalso asas thethe youthyouth pastor,pastor, taking care ofthe youth of the church at large.large. But whenwhen II becamebecame aa bishop,bishop, II hadhad thethe task to follow up the moving away of thethe members ofof thisthis church.church. According to the post official, thethe church has toto followfollow itsits membersmembers toto wherewhere theythey are, no matter where they are, beyond across thethe border oror inin thethe hospitaJhospital oror inin somesome areasareas where they have jobs, and so on. This isis thethe mandate, thethe responsibilityresponsibility ofof thethe churchchurch toto take care of its members. That has been my tasktask and itit isis mymy tasktask untiluntil thisthis day.day. I'mI'm suresure if you could implement the purpose of thisthis church, which isis toto preachpreach thethe goodgood newsnews toto the person as a whole, the person inin his or her totality.totality. IfIf somebodysomebody isis cryingcrying toto getget anan education, to give them an education; forfor health, toto provideprovide aa hospital;hospital; ifif theythey areare hungry,hungry, provide food. This is a holistic approach. JK: We are sitting in your office inin thethe parish. There isis thethe churchchurch andand thethe officesoffices nextnext to the church. KD: This is the national office. Which means thatthat thisthis church,church, thethe membershipmembership ofof thisthis church, is more than halfthe Namibian population. TheThe membersmembers ofofthisthis churchchurch areare now,now, 2 I I according to statistics taken in 1997, more than 500,000. Which means thatthat more thanthan half the population belongs to this church. In this church we have two dioceses. We are • now sitting here in the Eastern Diocese. We have a second bishop who isis inin charge of thethe I Eastern Diocese and we also have the Western Diocese in my charge. The Western I Diocese in under my leadership. But at the same time, I am the presiding bishop of thisthis ,: church. Therefore, I have been the bishop before the church was divided inin twotwo diocese and now I have a diocese which is my church and at the same time, I have thethe responsibility ofthe church at large countrywide. • This is the headquarters of the Evangelical Lutheran Church in Namibia and thisthis • is the national office and we have offices in Windhoek. The members of our church are If all over the country. My main tasks are as the chairperson of our seminary and also thethe 11 chairperson of the National Church Council and I have the responsibility for thesethese parishes. And in my diocese, I have more than 60 parishes and more thanthan 280,000 11 members. But we have more than 100 parishes in this church and also smaller 11 congregations. I talked to you already about the purpose of this church, which isis thethe , holistic approach. Maybe I will digress just a little bit. Before independence, maybe before 1960, all 11 the educational matters and development activities were just in the hands of thethe churches. , The church has established many hospitals, clinics, schools. There was trainingtraining colleges here established by the govermnent before 1960s. The government schools came in.in. , They came to take over just after the 1960s. The Anglicans had their private day schools They came to take over just after the 1960s. The Anglicans had their private day schools , or training college and also the church here in Oniipa where we are now. The trainingtraining , college used to be here, then we moved it to Ongwediva and by the 1960s, we handed itit 11 3 I I over. We handed over more than 10 hospitals andand manymany clinics,clinics, aboutabout 3030 overover thethe area,area, I especially the northern area. Also the schools, eveneven thethe primaryprimary schools,schools, havehave beenbeen established by the church and where we have a parish,parish, wewe havehave alsoalso aa schoolschool andand aa clinic.clinic. I This means that the Anglican and the Roman Catholic churchchurch diddid thethe same.same. I But the church that I represent came earlier aroundaround JulyJuly 1870,1870, asas youyou cancan see.see. [Points to pictures on the wall] It is a longlong timetime ago.ago. WeWe areare nownow celebratingcelebrating somethingsomething I like the 129 years, at the end of this year, 130 years. TheThe wholewhole emphasis,emphasis, thethe wholewhole 1I program, has been in the hands of the church. ForFor thatthat reason,reason, toto implementimplement whatwhat II toldtold I, you that it is the purpose of the church toto carry outout thethe holisticholistic approach:approach: education,education, development, health, spiritual care, and also thethe povertypoverty programprogram forfor thosethose whowho suffersuffer I from hunger or malnutrition. We must taketake care ofof thethe personperson inin hishis oror herher totality.totality. ButBut I given that, when the government in thethe 1960s came andand tooktook overover somesome ofof thethe hospitals,hospitals, schools, training colleges, we still have a private school.school. ForFor instance,instance, wewe havehave I Oshigambo high school here which isis a private schoolschool forfor thisthis church.church. ItIt hashas beenbeen aa I diocese since the 1950s, since 1955. Now, we traintrain manymany Namibians.Namibians. YouYou see,see, inin thisthis I country, there was a policy of what theythey call separateseparate education,education, separatedseparated byby color.color. Therefore, the policy for non-whites was not a proper education,education, educationeducation inin thingsthings likelike I physical science, math, biology, and so on. Therefore, inin aa privateprivate school,school, thesethese subjects,subjects, I and it was the same for the Roman Catholic and AnglicanAnglican churchchurch beforebefore independence,independence, could be taught. Therefore, many were trainedtrained here.here. AndAnd somesome ofofthemthem crossedcrossed thethe I border because they could go to school inin thosethose countries.countries. TheyThey wentwent overseasoverseas andand alsoalso , to African countries. It was a good chance forfor themthem toto continuecontinue toto furtherfurther theirtheir studiesstudies r because they had a base education here.
Load more

Recommended publications
  • Searchlight South Africa: a Marxist Journal of Southern African Studies Vol
    Searchlight South Africa: a marxist journal of Southern African studies Vol. 2, No. 7 http://www.aluka.org/action/showMetadata?doi=10.5555/AL.SFF.DOCUMENT.PSAPRCA0009 Use of the Aluka digital library is subject to Aluka’s Terms and Conditions, available at http://www.aluka.org/page/about/termsConditions.jsp. By using Aluka, you agree that you have read and will abide by the Terms and Conditions. Among other things, the Terms and Conditions provide that the content in the Aluka digital library is only for personal, non-commercial use by authorized users of Aluka in connection with research, scholarship, and education. The content in the Aluka digital library is subject to copyright, with the exception of certain governmental works and very old materials that may be in the public domain under applicable law. Permission must be sought from Aluka and/or the applicable copyright holder in connection with any duplication or distribution of these materials where required by applicable law. Aluka is a not-for-profit initiative dedicated to creating and preserving a digital archive of materials about and from the developing world. For more information about Aluka, please see http://www.aluka.org Searchlight South Africa: a marxist journal of Southern African studies Vol. 2, No. 7 Alternative title Searchlight South Africa Author/Creator Hirson, Baruch; Trewhela, Paul; Ticktin, Hillel; MacLellan, Brian Date 1991-07 Resource type Journals (Periodicals) Language English Subject Coverage (spatial) Ethiopia, Iraq, Namibia, South Africa Coverage (temporal)
    [Show full text]
  • Church Unification and National Reconciliation in Post-Apartheid Namibia
    Heirs Together: Church Unification and National Reconciliation in Post-Apartheid Namibia The Harvard community has made this article openly available. Please share how this access benefits you. Your story matters Citation Cook, Lorima. 2019. Heirs Together: Church Unification and National Reconciliation in Post-Apartheid Namibia. Master's thesis, Harvard Extension School. Citable link http://nrs.harvard.edu/urn-3:HUL.InstRepos:42004232 Terms of Use This article was downloaded from Harvard University’s DASH repository, and is made available under the terms and conditions applicable to Other Posted Material, as set forth at http:// nrs.harvard.edu/urn-3:HUL.InstRepos:dash.current.terms-of- use#LAA Heirs Together: Church Unification and National Reconciliation in Post-Apartheid Namibia Lorima Cook A Thesis in the Field of International Relations for the Degree of Master of Liberal Arts in Extension Studies Harvard University May 2019 © 2019 Lorima Cook Abstract The transformation of Christianity in Namibia, from a colonial power to a liberating force, saw the church play a significant role in the fight for independence. As a result of this historical presence, it was expected that the church would take a proactive role in the reconciliation of the Namibian people in the new independent country. However, efforts toward church-led reconciliation were quickly quashed by a weakening of ecumenical bonds concerning social and political issues. Ecumenism was essential for church-led reconciliation. Acknowledgements My deepest thanks to those whose
    [Show full text]
  • The Church in Namibia: Political Handmaiden Or a Force for Justice and Unity? Christo Botha*
    Journal of Namibian Studies, 20 (2016): 7 – 36 ISSN: 2197-5523 (online) The church in Namibia: political handmaiden or a force for justice and unity? Christo Botha* Abstract The role of churches in Namibia had investigated by researchers who aimed to docu- ment the history of various churches, as well as those who highlighted the role of black churches in particular, as mouthpieces for the disenfranchised majority in the struggle against apartheid. This article aims to shed light on a matter that had received relatively little attention, namely the church as an instrument of social justice and peace. An assessment of the role of various churches reveal to what extent these institutions were handicapped by ethnocentric concerns, which militated against the promotion of ecumenical cooperation. Except for a brief period in the 1970s and 1980s when the Council of Churches in Namibia served as an instrument for inter- church cooperation and promotion of social justice projects, little had arguably been achieved in establishing workable, enduring ecumenical ties. An attempt will be made to account for this state of affairs. Introduction Much is often made of the fact that Namibia is a largely Christian country, with about 90% of the population belonging to various Christian denominations. However, what strikes one when looking at the history of Christianity in the country and the role of the church, is the absence of evidence to support any claims that religion was a potent force for promoting the cause of human rights and mutual understanding and for eliminating ethnic divisions. In assessing the role of religion and the church in Namibian society, this article is concerned with three issues.
    [Show full text]
  • Connection and History Between Finland and Oniipa
    CONNECTION AND HISTORY BETWEEN FINLAND AND ONIIPA Finland and Namibia have enjoyed a good lasting relationship. Recently in the year 2019, the Embassy of Finland in Namibia hosted a remarkable celebration to mark 150 years of Finland and Namibia friendship. However, the notable connection between Finland and Namibia with Oniipa in particular, started through missionary work. ARRIVAL OF MISSIONARIES IN NAMIBIA The first group of missionaries, among them Martti Rautanen, nicknamed Nakambale, set foot on the sand of Walvis Bay on 14th February 1869. Then they spent a year in Otjimbingwe, where Martti Rautanen met a lady by the name Frieda, who was only 15 at the time. The missionaries then continued to Owamboland, and first settled in a village called Omandongo, on 9th July 1870. From Omandongo, the missionaries spread to Olukonda-Oniipa and other Kingdoms. The main building in Olukonda is today the Nakambale Museum, as Nakambale Martti and Frieda Rautanen with family lived here for most of their life. Nakambale died in 1926, Frieda in 1937, and they are buried in Olukonda, with some of their children. ARRIVAL AT ONIIPA POPULARY KNOWN AS A HOME FOR THE FINNISH In 1887, the Aandonga late King Kambonde ka Mpingana allocated them a piece of land in Oniipa, 8 km north of Olukonda, but due to staff shortage only in 1889 Frans Hannula started building a house, joined later by Albin Savola. The old main building from 1891 is still there, and used as a guesthouse. MAJOR WORK BY THE MISSIONARIES Besides preaching and teaching the Bible, they started learning Oshindonga and soon started writing elementary school books and grammar, and started translating passages from the Bible, and also hymns.
    [Show full text]
  • State of the Region Address by Honourable Penda Ya Ndakolo Regional Governor of Oshikoto Region Date: 17 July 2020 Time: 10H00 V
    STATE OF THE REGION ADDRESS JULY 2020 OSHIKOTO REGION OFFICE OF THE REGIONAL GOVERNOR Tel: (065) 244800 P O Box 19247 Fax: (065) 244879 OMUTHIYA STATE OF THE REGION ADDRESS BY HONOURABLE PENDA YA NDAKOLO REGIONAL GOVERNOR OF OSHIKOTO REGION DATE: 17 JULY 2020 TIME: 10H00 VENUE: OMUTHIYA ELCIN CHURCH OSHIKOTO REGION 1 | P a g e STATE OF THE REGION ADDRESS JULY 2020 Director of Ceremonies Tatekulu Filemon Shuumbwa, Omukwaniilwa Gwelelo Lyandonga Hai-//Om Traditional Authority Honourable Samuel Shivute, Chairperson of the Oshikoto Regional Council Honourable Regional Councilors Your Worship the Mayors of Tsumeb Municipality, Omuthiya and Oniipa Town Councils Local Authority Councilors Mr. Frans Enkali, Chief Regional Officer, Oshikoto Regional Council All Chief Executive Officers Senior Government Officials Traditional Councillors Commissioner Armas Shivute, NAMPOL Regional Commander, Oshikoto Region Commissioner Leonard Mahundu, Officer in Charge, E. Shikongo Correctional Services Regional Heads of various Ministries & Institutions in the Region Comrade Armas Amukwiyu, SWAPO Party Regional Coordinator for Oshikoto Veterans of the Liberation Struggle Captains of Industries Traditional and Community Leaders Spiritual Leaders 2 | P a g e STATE OF THE REGION ADDRESS JULY 2020 Distinguished Invited Guests Staff members of both the Office of the Governor and Oshikoto Regional Council Members of the Media Fellow Namibians As part of the constitutional mandate, I am delighted, honored and privileged to present the socio-economic development aspects of the region for the period 2019/2020. It is officially called as State of the Region Address (SORA). I thank you all Honorable Members, Traditional Authorities, Chief Regional Officer, Senior Government Officials, Staff members and general public for your presence here during this unprecedented times of Covid-19.
    [Show full text]
  • The Transformation of the Lutheran Church in Namibia
    W&M ScholarWorks Undergraduate Honors Theses Theses, Dissertations, & Master Projects 5-2009 The Transformation of the Lutheran Church in Namibia Katherine Caufield Arnold College of William and Mary Follow this and additional works at: https://scholarworks.wm.edu/honorstheses Part of the History Commons Recommended Citation Arnold, Katherine Caufield, "The rT ansformation of the Lutheran Church in Namibia" (2009). Undergraduate Honors Theses. Paper 251. https://scholarworks.wm.edu/honorstheses/251 This Honors Thesis is brought to you for free and open access by the Theses, Dissertations, & Master Projects at W&M ScholarWorks. It has been accepted for inclusion in Undergraduate Honors Theses by an authorized administrator of W&M ScholarWorks. For more information, please contact [email protected]. 1 Introduction Although we kept the fire alive, I well remember somebody telling me once, “We have been waiting for the coming of our Lord. But He is not coming. So we will wait forever for the liberation of Namibia.” I told him, “For sure, the Lord will come, and Namibia will be free.” -Pastor Zephania Kameeta, 1989 On June 30, 1971, risking persecution and death, the African leaders of the two largest Lutheran churches in Namibia1 issued a scathing “Open Letter” to the Prime Minister of South Africa, condemning both South Africa’s illegal occupation of Namibia and its implementation of a vicious apartheid system. It was the first time a church in Namibia had come out publicly against the South African government, and after the publication of the “Open Letter,” Anglican and Roman Catholic churches in Namibia reacted with solidarity.
    [Show full text]
  • National Archives of Namibia Findaid 2/238
    National Archives of Namibia Findaid 2/238 Findaid 2/238 A.1058 United Nations Oral History on Namibia October 2017 National Archives of Namibia Findaid 2/238: A.1058 United Nations Oral History on Namibia Arranged by Werner Hillebrecht Windhoek, October 2017 © National Archives of Namibia & Dag Hammarskjöld Library Attribution-NonCommercial-ShareAlike CC BY-NC-SA Republic of Namibia Ministry of Education, Arts and Culture National Archives of Namibia P/Bag 13250 Windhoek Namibia Tel. +264–61–2935211 (switchboard), 2935210 or 2935208 (reading room) Fax +264–61–2935207 [email protected] ii Findaid 2/238 United Nations Oral History A.1058 Private Accession A. 1058 United Nations Oral History on Namibia Introduction The United Nations, in cooperation with Yale University, embarked on an oral history project about the history of the UN. This included United Nations action with regard to Namibia, in particular the involvement in the transition to independence. Sixteen interviews with key players in this process were conducted in 1998 – 1999. The oral interviews as well as the transcriptions are available at Yale University and on the website of the United Nations’ Dag Hammarskjöld Library, New York. This accession consists of downloads of the digital transcriptions, which can be accessed on the local server, and printouts of the texts. The oral recordings are not available at the National Archives, and can only be accessed online via the Dag Hammarskjöld Library. Researchers should take note that the transcriptions frequently contain misspellings of personal names and place names. No effort from the side of the National Archives has been made to correct the spelling.
    [Show full text]
  • Swapo and the Churches: an International Scandal
    SWAPO AND THE CHURCHES: AN INTERNATIONAL SCANDAL Paul Trewhela 'Swapo has the right to protect her people from those who are collaborating with the enemy...Yours in Jesus Christ.' — Dr Abisai Shejavali, General Secretary of the Council of Churches in Namibia. The illegal occupation of Namibia has been facilitated by Namibians who have collaborated with South Africa and have been traitors to the cause of a free Namibia. Yet SWAPO is willing to accommodate these people in a free Namibia and forgive their misguided behaviour.' — Report of the World Council of Churches, May 1988. 'So it goes' — Kurt Vonnegut, Slaughterhouse-Five. The Problems of the Text On 14 November 1989, Pluto Press published Church and Liberation in Namibia (CALIN), edited by Peter Katjavivi, Per Frostin and Kaire Mbuende. The book contains a number of documents on the relation between the churches and political conditions in Namibia, from 1958 to 1988, with individual essays by each of the editors and three others. David Theo Goldberg, assistant professor at the School of Justice Studies at Arizona State University, has described the book as 'crucial for anyone wanting to com­ prehend the role of the church in the promotion and realization of Namibian independence'. (Southern African Review of Books, Jan/Febl991) Goldberg's review is characteristic of the ignorance combined with tunnel vision of the international liberal/left establishment relating to southern Africa. The book in fact makes it impossible to comprehend the role of the churches in one of the most important episodes in the recent history of southern Africa: the cycle of wholesale arrests, torture, imprisonment and murder of Swapo members on the orders of their own leaders, dating from at least 1976 until the release of survivors in May 1989.
    [Show full text]
  • I~~I~ E a FD-992A-~N ~II~I~I~I~~ GOVERNMENT GAZE'rte of the REPUBLIC of NAMIBIA
    Date Printed: 12/31/2008 JTS Box Number: lFES 14 Tab Number: 30 Document Title: GOVERNMENT GAZETTE OF THE REPUBLIC OF NAMIBIA, R2,BO - NO 473, NO 25 Document Date: 1992 Document Country: NAM Document Language: ENG lFES ID: EL00103 F - B~I~~I~ E A FD-992A-~n ~II~I~I~I~~ GOVERNMENT GAZE'rtE OF THE REPUBLIC OF NAMIBIA R2,80 WINDHOEK - I September 1992 No. 473 CONTENTS Page PROCLAMATION No. 25 Establishment of the boundaries of constituencies in Namibia ........ PROCLAMATION by the PRESIDENT OF THE REPUBLIC OF NAMIBIA No. 25 1992 ESTABLISHMENT OF THE BOUNDARIES OF CONSTITUENCIES IN NAMIBIA Under the powers vested in me by section 4(2)( a) of the Regional Councils Act, 1992 (Act 22 of 1992), I hereby make known the boundaries of constituencies which have been fixed by the Delimitation Commission under the provisions of Article 106(1) of the Namibian Constitution in respect of the regions referred to in Proclamation 6 of 1992. - Given under my Hand and the Seal of the RepUblic of Namibia at Windhoek this 29th day of August, One Thousand Nine Hundred and Ninety-two. Sam Nujoma President BY ORDER OF THE PRESIDENT-IN-CABINET F Clifton White Resource Center International Foundation for Election Systems 2 Government Gazette I September 1992 No. 473 SCHEDULE BOUNDARIES OF CONSTITUENCIES REGION NO. I: KUNENE REGION compnsmg: Ruacana Constituency This Constituency is bounded on the north by the middle of the Kunene River from the said river's mouth upstream to the Ruacana Falls whence the boundary conforms with the demarcated international straight line east­ wards to Boundary Beacon 5; thence the boundary turns southwards and coincides with the straight line boundary common to the Kunene and Omusati Regions as far as line of latitude 18° S; thence along this line of latitude westwards to the Atlantic Ocean; thence along the line of the coast in a general northerly direction to the mouth of the Kunene River.
    [Show full text]
  • I the EVANGELICAL LUTHERAN CHURCH
    THE EVANGELICAL LUTHERAN CHURCH IN NAMIBIA (ELCIN) AND POVERTY, WITH SPECIFIC REFERENCE TO SEMI-URBAN COMMUNITIES IN NORTHERN NAMIBIA - A PRACTICAL THEOLOGICAL EVALUATION by Gideon Niitenge Dissertation Presented for the Degree of Doctor of Philosophy in PRACTICAL THEOLOGY (COMMUNITY DEVELOPMENT) at the University of Stellenbosch Promoter: Prof Karel Thomas August March 2013 i Stellenbosch University http://scholar.sun.ac.za DECLARATION I, the undersigned, hereby declare that the work contained in this dissertation is my own original work and that I have not previously in its entirety or in part been submitted it at any university for a degree. Signed: _______________________ Date_________________________ Copyright © 2013 Stellenbosch University All rights reserved ii Stellenbosch University http://scholar.sun.ac.za DEDICATION I dedicate this work to the loving memory of my late mother Eunike Nakuuvandi Nelago Iiputa (Niitenge), who passed away while I was working on this study. If mom was alive, she could share her joy with others to see me completing this doctoral study. iii Stellenbosch University http://scholar.sun.ac.za ABBREVIATIONS AIDS Acquired Immune Deficiency Syndrome ARV Anti-Retroviral Treatment AFM Apostolic Faith Mission ACSA Anglican Church of Southern Africa AAP Anglican AIDS Programme AGM Annual General Meeting AMEC African Methodist Episcopal Church CAA Catholic AIDS Action CBO Community-Based Organisation CCDA Christian Community Development Association CAFO Church Alliance for Orphans CUAHA Churches United Against
    [Show full text]
  • Water Supply and Sanitation Project in Ohangwena Region, Namibia
    THE REPUBLIC OF THE REPUBLIC OF NAMIBIA FINLAND Ministry of Agriculture Ministry for Foreign Water and Rural Affairs Development Department of Water Finnish International Affairs (DWA) Development Agency Directorate of FINNIDA Rural Water Supply (DRWS) WATER SUPPLY AND SANITATION PROJECT IN OHANGWENA REGION, NAMIBIA ENVIRONMENTAL IMPACT ASSESSMENT STUDY OCTOBER 1994 DRAFT REPORT No. 1 FINNCONSULT OY Project No. 28103701-8 r. 824—NAOH—13207 WATER SUPPLY AND SANITATION PROJECT IN OHANGWENA REGION, NAMIBIA ENVIRONMENTAL IMPACT ASSESSMENT STUDY OCTOBER 1994 DRAFT REPORT NO. I TABLE OF CONTENTS LOCATION MAPS EXECUTIVE SUMMARY 1 INTRODUCTION 1 2 OBJECTIVES OF THE STUDY 2 3 MATERIALS AND METHODOLOGY 3 4 DESCRIPTION OF ENVIRONMENTAL AND SOCIO-ECONOMIC CONDITIONS 4 4.1 Location and General Area Description 4 4.2 Climatic Conditions 7 4.3 Geology and Soils 10 4.4 Surface Water Resources and Drainage System 12 4.5 Groundwater Resources 21 4.6 Vegetation and Wildlife 23 4.7 Population, Human Settlements and Infrastructure 29 4.8 Land-use Patterns and Farming Systems 31 4.9 An Overview of Environmental Degradation 41 4.10 Household Structure, Economy and Incomes 51 4.11 Social Conditions and Services 52 5 DESCRIPTION OF THE WATER SUPPLY AND SANITATION PROJECT IN WESTERN OHANGWENA REGION (WSSPOR) 55 6 INSTITUTIONAL FRAMEWORK FOR WATER SUPPLY DEVELOPMENT 59 7 ENVIRONMENTAL ISSUES IN WATER SUPPLY AND SANITATION DEVELOPMENT 61 8 WATER SUPPLY DEVELOPMENT AND LAND-USE PLANNING 65 9 COMPARISON OF ENVIRONMENTAL CONSEQUENCES AND OPPORTUNITIES OF ALTERNATIVE WATER SUPPLY OPTiONS 67 10 REQUIREMENTS FOR ENVIRONMENTAL MQNITORING 72 11 SUMMARY OF RECOMMENDATIONS 73 I~j ~ ..
    [Show full text]
  • OPPOSITIOO to Apmlheid Ii~ Ftnmibia: Tile F{)Le of Educatictl RELIGIOI~., ~'Ill Tile Cof'itra.CT LAOOR SYS1H1
    111 OPPOSITIOO TO APMlHEID Ii~ ftnMIBIA: TilE f{)lE OF EDUCATICtL RELIGIOI~., ~'ill TilE COf'ITRA.CT LAOOR SYS1H1 by Olristopher A. leu Introduction The developirei'lt of fonnal educational systems by the oolonial powers has generally played a rrost significant role in African progress throughout the oontinent. As Janes 0' Con­ nell puts it It helped leaders to a v~s~on of freedom, provided the skills that enabled colonial ad­ ministrators to be replaced and animated the agricultural extension work that lay behind the more scientific harvesting of cash crops . Education at one and the same time enhanced human dignity through increasing knowledge, and advanced economic production through developing manpower skills.l In Nand.bia (fonrerly known as South-West Africa), education has been viewed as having a liberating effect, heM­ ever, it has oonspicuously failed to have any positive irrpact. As a oolony, Namibia's educational system reflects the apartheid philosophy and policy of the occupying power, the Republic of South Africa. Acoording to this theory, the nonwhite Namibian population is to be divided into twelve mutually incorcpatible "nations." 'lhus, education for whites and nonwhites is separ­ ately administered, and students are physically separated by race and,in the case of nonwhites, further separated by "nations." Depending on "nationality," there are inter alia differences in laws, curriCula, teacher training and salary-scales, teach­ er/pupil ratios, arrounts spent per pupil on education, attend­ ance rates, and arrong administering authorities. Whites are in all cases treated differently from nonwhites. For the dominant white population group (100,000) the education of the territory' s African population (900,000) has always been regarded as either superflmus (in the light of the lowest role assigned to the African in the socio-economic system) or harmful, for whites fear a rise in political con- 112 sciousness anong educated Africans.
    [Show full text]