The Lutheran World Federation and Namibia

Ralston Deffenbaugh Contents

Preface...... 1 Namibia Timeline...... 2 The three LWF Member Churches in Namibia...... 5 © The Lutheran World Federation, 2017 A Voice of the Voiceless...... 7

This work, including all of its parts, is protected by copy- The LWF’s Early Engagement with Namibia...... 7 right. Any use beyond the strict limits of copyright law with- The Open Letter...... 9 out permission is strictly prohibited and punishable by law. Attacks on the Church...... 11 Political Trials...... 13 This book was printed on FSC-certified paper Status Confessionis and the Suspension Cover: Namibians in the North line up of LWF Member Churches...... 15 early to vote for the first time, Scholarships...... 17 7 November 1989. Advocacy for Independence...... 19 Photo: LWF/R. Deffenbaugh Service with Refugees...... 21 Design & Layout: LWF Communications UNTAG and Independence...... 23 Department for Theology and Post-Independence Engagement...... 25 Public Witness

Document and photo reseaurch: LWF Archives

Publisher: The Lutheran World Federation – A Communion of Churches Department for Theology and Public Witness Route de Ferney 150 P. O. Box 2100 1211 Geneva 2, Switzerland

ISBN 978-2-940459-54-4 [email protected] The Lutheran World Federation and Namibia

Preface

In 2013, when the Namibian Lu- for refugees, project support for theran churches invited the Lutheran the churches, scholarships, and World Federation to hold the Twelfth extensive advocacy. It is fair to say Assembly in Namibia, they said, “Our that the UN transitional peace plan wish to host the Assembly is based could not have succeeded without on the long-standing relation to the the active support and cooperation LWF and should also be seen as a of the church. sign of gratitude on our side for the Since independence, Namibia many benefits arriving from that has been at peace and is regarded relationship.” as a stable democracy with respect This small booklet gives a flavor for human rights and human dignity. of the history and extent of that close We give thanks to God for the prog- relationship between the LWF and ress that Namibians have made, and Namibia. The Namibian churches ask for God’s continued blessings and the LWF played a vital role as the Namibian churches face the during Namibia’s struggle for inde- Rev. Dr Martin Junge, General Secretary, challenges of today. As part of the pendence. Under South African rule, The Lutheran World Federation. communion, their struggle continues Photo: LWF/H. Putsman the policy was to divide people along to be part of the struggle of the LWF racial and tribal lines. The churches care, human dignity and democratic as a whole. were virtually the only organizations decision making. The church also that brought people together inside gave black Namibians contact with Rev. Dr Martin Junge Namibia. It was largely through the the world at large. The LWF walked General Secretary church that black Namibians could in solidarity with the Namibians The Lutheran World Federation have access to education, health through humanitarian assistance

1 Namibia Timeline

1806: First permanent Christian mission estab- 1921: South West Africa (SWA) becomes a lished in Namibia by the London Mission- League of Nations Mandate, administered ary Society, at Warmbad in the south. by South Africa on behalf of “His Britan- nic Majesty.” South Africa is expected 1842: Rhenish Missionary Society (RMS) begins to administer SWA as a “sacred trust of work in Namibia, at Windhoek. civilization.”

1870: Finnish Missionary Society, by invitation of 1946: The League of Nations is formally dissolved. RMS, begins work in Namibia, at Oman- All League of Nations Mandate Territories, dongo in the north. if not by then independent, become United Nations Trust Territories, with the 1876: Great Britain annexes the area around exception of SWA. Instead, South Africa Walvis Bay. seeks to incorporate it.

1884: Germany begins colonization of what is 1948: The National Party assumes power in called Deutsch Südwestafrika (German South Africa and imposes the apartheid South West Africa). system both in South Africa and SWA.

1904–1908: German–Herero and German–Nama wars. 1959: The Ovamboland People’s Organization Germany carries out the first genocide of (OPO) is founded with Sam Nujoma as its the twentieth century. 75–80 percent of the president. Herero were killed (from 60,000–80,000 to 16,000) and 35–50 percent of the Nama 1959: Police open fire and kill thirteen people (from 15,000–20,000 to 10,000). protesting the forced removal of Blacks in Windhoek from the Old Location to the 1915: As part of World War I, South Africa conquers new apartheid township of Katutura. and occupies German South West Africa.

2 The Lutheran World Federation and Namibia

3 1960: OPO broadens its mandate and changes 1978: South Africa attacks Namibian refugees at its name to SWAPO—South West Africa Kassinga, Angola, killing more than 600 People’s Organization. persons, mainly women and children.

1966: An armed struggle begins between SWAPO 1978: The UN Security Council adopts Resolu- guerrillas and South African forces, at tion 435, setting out the plan for a UN Omgulumbashe in the north. Transitional Assistance Group and for independence for Namibia. 1966: The UN General Assembly votes to end the League of Nations Mandate and es- 1988: South Africa finally agrees to the implemen- tablishes the United Nations Council for tation of Resolution 435; Cuba agrees to Namibia. withdraw its forces from Angola.

1971: The International Court of Justice rules 1989: Resolution 435 is implemented. UNTAG that South Africa’s continued presence is deployed in Namibia and oversees a in Namibia is illegal and that South Africa year-long transition to independence. Free is obliged to withdraw its administration and fair elections are held in which SWAPO immediately. wins 57 percent of the vote.

1971: The Evangelical Lutheran Ovambokavango 1990: The Constitution of the Republic of Na- Church and the Evangelical Lutheran Church mibia is unanimously adopted. On 21 in SWA issue the “Open Letter,” calling for March Namibia becomes independent, human rights to be put into operation and with Sam Nujoma as president. for the independence of Namibia. 2005: After Namibia’s fourth free and fair elec- 1971–1972: The national strike by migrant contract tions, Hifikepunye Pohamba becomes workers is brutally suppressed. president.

1975: Arrest and detention of SWAPO supporters, 2015: After Namibia’s sixth free and fair elections, including eight Lutheran pastors. Hage Geingob becomes president.

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The Three LWF Member Churches in Namibia

The Evangelical Lutheran Church in Namibia (ELCIN) (650,000 mem- bers) is the largest church in Na- mibia. Formerly known as the Evan- gelical Lutheran Ovambokavango Church (ELOC) and rooted in the far northern part of the country, where half the Namibian people live, to this day its worship services are pri- marily in the Ovambo and Kavango languages. The ELCIN grew out of the Finnish Missionary Society (now FELM), whose workers first arrived in northern Namibia in 1870. The Olukonda Church (ELCIN), Northern Namibia. ELCIN’s first synod was formed in Photo: LWF/R. Deffenbaugh 1925; it became an independent church in 1957. Its first bishop was Church in South West Africa (ELC- in Namibia in 1842. The ELCRN Rev. Dr Leonard Auala. The ELCIN SWA) and rooted in the central and became an independent church in became a member of the LWF in southern parts of Namibia, ELCRN’s 1957 and in 1972 elected its first 1961. worship services are primarily in the indigenous leader, Rev. Dr Lukas The Evangelical Lutheran Church Nama-Damara, Herero, Ovambo and de Vries. The ELCRN became a in the Republic of Namibia (ELCRN) Afrikaans languages. The ELCRN member of the LWF in 1970. (350,000 members) is the second- grew out of the Rhenish Missionary The Evangelical Lutheran Church largest church in Namibia. Formerly Society (now the United Evangelical in Namibia—German Evangelical known as the Evangelical Lutheran Mission), whose workers first arrived Lutheran Church (ELCIN-GELC)

5 ELCRN headquarters, Windhoek. Photo: LWF/R. Deffenbaugh

(5,200 members), formerly known as the German Evangelical Lu- theran Church in South West Africa (DELKSWA), is rooted in the central and southern parts of Namibia. Its worship services are primarily in German. The ELCIN–GELC grew out of the Rhenish Missionary Society and later the Evangelical Church in Germany (EKD), whose workers ministered to the German-speaking community. Its first synod was in 1926 and it became an independent church in 1960 and a member of the

LWF in 1963. Christuskirche (ELCIN–GELC), Windhoek. Photo: LWF Archives

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A Voice of the Voiceless The LWF’s early engagement with Namibia

Since its founding in 1947, the LWF has been connected with Namibia. The first concrete link came after the end of World War II, when Namib- ian German Lutherans sent in-kind contributions of food to support the churches and displaced persons in Europe. In the 1950s and 1960s, inde- pendence movements grew around the world. Just as colonized nations moved toward independence, so churches moved toward autonomy from their founding mission societ- ies. The LWF was very much part of left to right: Rev. Dr Carl Mau, General Secretary, The Lutheran World Federation, Bishop Leonard these efforts, with LWF membership Auala, ELOC. Photo: LWF Archives becoming a clear mark of church independence. In Africa, a major there was a disconnect between black Namibian churches suffered event was the All-Africa Lutheran the church and political streams. along with their members. But the Conference of 1955 in Marangu The Lutheran churches became churches were unique in that they (in what is now Tanzania), which independent but Namibia did not. were black-led organizations that brought together Lutherans from South Africa intensified its occupa- could operate throughout the coun- across the continent. There were tion of Namibia, imposing ever more try—across tribal, ethnic, and racial eight delegates from Namibia. harshly its apartheid system of white lines—and had international links. In Namibia itself, however (as minority rule, and increasing its op- The LWF, along with the Finnish also in South Africa and Zimbabwe), pression of the black majority. The and Rhenish Missions, was a key link.

7 At a time when Namibia was isolated Namibians served the LWF as their country as refugees. With its and little known in the outside world, well. Bishop Leonard Auala was a well-established refugee programs the LWF provided opportunities for member of the LWF Executive Com- in cooperation with the UN Refugee Namibian church representatives to mittee from 1963 to 1970 and later Agency (UNHCR), the LWF assisted travel outside, build relationships and LWF governance members included Namibian refugees in Tanzania, tell their stories. The LWF Assembly Dr. Lukas de Vries, Bishop Kleopas Zambia, Botswana, and Angola. The and Executive Committee resolu- Dumeni, Bishop Hendrik Frederik, LWF furthermore helped to facilitate tions expressed increasing concern Ms Julia Ilonga, and Bishop Zephania contacts between Namibian church over the oppression of Namibia and Kameeta. Rev. Albertus Maasdorp leaders and SWAPO leaders in exile, racial divisions among the churches. served as LWF Associate General as well as the start of a chaplaincy The LWF and the Namibian Lutheran Secretary from 1972 to 1980. ministry with the refugees. churches were described as “A Voice First in the 1960s, and increas- of the Voiceless.” ingly in the 1970s, Namibians fled

left to right: Rev. Kleopas Dumeni, ELOC, Rev. Dr André Appel, General Secretary, The Lutheran World Rev. Albertus Maasdorp, ELCRN, LWF Associate Federation, Bishop Leonard Auala, ELOC. Photo: LWF Archives General Secretary, 1973–1980. Photo: LWF

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The Open Letter

After World War I, South West Africa was assigned as a League of Nations Mandate to “His Britannic Majesty,” to be administered by the then Union of South Africa “as a sacred trust of civilization.” After World War II, all of the League’s Mandate Territories were either to become independent or UN Trust Territories. South Africa, however, refused to transfer Namibia. It became increasingly apparent that South Africa was not ruling Namibia in the best interest of the majority of

its inhabitants. This was especially Former site of the Paulinum Lutheran Seminary where the Open Letter was drafted. clear after South Africa adopted the Photo: LWF/R. Deffenbaugh formal policy of apartheid in 1948 and applied it to Namibia. The court’s ruling had an immense United Nations and of the ICJ’s opinion. The international legal conflict over impact. The majority of Namibians They turned to the Namibian Lutherans, Namibia culminated in an advisory were jubilant. They knew that the way reckoning that these pious church opinion of the International Court of they were being treated was unjust. people would refer to Romans 13 and Justice (ICJ) in 1971: South Africa’s They wanted to be rid of the foreign say that the South Africans were the rule over Namibia was in violation of occupiers and were glad that the inter- authorities appointed by God. Instead, the mandate, South Africa’s contin- national community clearly affirmed the what the South Africans received was ued presence in Namibia was a vio- end of the South African occupation. the Open Letter of 30 June 1971. lation of international law and South The South Africans, however, sought In the Open Letter, Namibian Africa should withdraw immediately. to cast doubt upon the legitimacy of the church leaders Bishop Leonard Au-

9 ala and Moderator Petrus Gowaseb the World Court and in cooperation stated that South Africa had failed with U.N.O., of which South Africa to take cognizance of human rights is a member, your government will as declared by the United Nations seek a peaceful solution to the with respect to the non-white popu- problems of our land and will see lation. They quoted the violations to it that Human Rights be put of the Universal Declaration of Hu- into operation and that South West man Rights section by section. “Our Africa may become a selfsufficient people are not free and by the way and independent state. they are treated, they do not feel safe,” the church leaders declared. It took another nineteen years, but They concluded with this call for in the hearts and minds of the Na- independence: mibian people, independence was won that day. They knew that their The Church Boards’ urgent wish is cause was just and that freedom that in terms of the declaration of would come.

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Attacks on the Church

Following the Open Letter, the South African Prime Minister, John Vorster, requested a personal meeting with the leaders of the two black Namib- ian churches. When they met on 18 August 1971, ELOC Bishop Leonard Auala made serious allegations about the consequences of “separate development” and the methods used by the government. He said, “Apartheid is the mother of all the problems in the relationship between the indigenous population and the Whites.” At a meeting on 30 April 1973, Bishop Auala and the ELC- SWA’s new Moderator, Dr Lukas de Vries, gave the Prime Minister a list of thirty-seven persons who claimed to have been tortured by the South African forces. The Prime Minister promised that the complaints would be investigated but nothing public ever came of it. On 11 May 1973, a bomb de- stroyed the printing press of the Evangelical Lutheran Ovambokavan- go Church, at Oniipa. This is where Image: © 2017, ProLitteris, Zurich

11 Omukwetu was printed, ELOC’s ness for justice and freedom. The teen percent of the delegates said Ovambo-language newspaper. It General Secretary of the Lutheran that they had themselves been was never revealed who planted World Federation, Rev. Dr Carl Mau, detained and tortured. the bomb, but suspicions were clear. summarized the situation in a 1975 It was not only the Lutheran The LWF immediately sent a mes- letter to the South African Prime churches that came under attack. sage of sympathy to Bishop Auala Minister: Three successive Anglican bishops and raised funds for rebuilding the were expelled from Namibia for press. We can only conclude that the speaking out against apartheid. In On 19 November 1980 another South African government is en- 1978, the Father Provincial of the bomb destroyed the ELOC printing gaging in a systematic attack upon Catholic priests in Namibia, Heinz press for a second time. Again, the the Christian churches in Namibia Hunke, and a senior official of the perpetrator was never identified. of a kind that is intolerable and an Christian Centre, Justin Ellis, were Artist John Muafangejo called him offense to the world community of expelled after they published an “Master Nobody.” Once again, the Lutheran churches. exposé, Torture: A Cancer in Our LWF raised funds for the press to Society. In 1986, the headquarters of be rebuilt. Arrests and torture became increas- the Council of Churches in Namibia Namibia’s churches and their ingly widespread. At the ELOC synod in Windhoek was destroyed by arson, members were paying a heavy price assembly in northern Namibia in again the perpetrator was “Master for the Open Letter and their wit- 1981, a straw poll was taken. Thir- Nobody.”

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Political Trials

On 26 August 1966, the first clash took place between SWAPO fight- ers and South African soldiers in the north of Namibia. Thereafter, SWAPO leaders inside Namibia were arrested, including Andimba Her- man Toivo ya Toivo. Many of them were Lutheran church workers or members. Thirty-seven prisoners were transferred to Pretoria and interrogated under torture. In 1967, South Africa adopted the Terrorism Act, made it retroactive to 1962, and charged the Namibians. Against the opposition of white Southern African Lutheran church leaders, the LWF helped organize pastoral visits, international publicity, and support for the legal defense. A prominent American lawyer, Arthur Larsen, was sent to observe the end of the trial. Some were acquitted; ya Toivo and others were given long sen- tences on Robben Island. (Because of the legal defense and international publicity, no one was sentenced to death.) Larsen described the Ter- Image: © 2017, ProLitteris, Zurich

13 rorism Act as “literally a checklist of Many of the detainees were released. seaside resort town of Swakopmund. almost every conceivable negation To underline its concern, the LWF It became clear that this was a po- of basic principles of justice and sent former US Solicitor-General litical trial, not so much focused on due process accepted by the civi- Erwin Griswold, who was able to the accused as on trying to discredit lized world.” At sentencing, ya Toivo meet with the South African Minister SWAPO. What came out during the eloquently called for freedom and of Justice and with several of the trial was the widespread use of tor- independence for Namibia. remaining detainees. The LWF also ture against both the accused and In August 1975, in the wake of sent the author, then a Harvard law witnesses. At the end, two of the the murder of Filemon Elifas, an student, to Namibia to observe and men, Aaron Mushimba and Hendrik Ovambo tribal chief who collaborated report. Shikongo, were sentenced to death. with South African rule, the South Eventually South Africa charged Two of the women, Rauna Nambinga Africans arrested and detained more three men and three women under and Anna Nghihondjwa, were sen- than thirty supporters of SWAPO, the Terrorism Act. The men were tenced to prison. However, after the Namibia’s liberation movement. accused of helping the unknown trial it was revealed that the Security Among those detained were at least killers of the chief; the women, young Police had spies within the defense eight Lutheran pastors, including nurses at the Engela Lutheran Hos- lawfirm, a serious violation of the Zephania Kameeta, then principal of pital, were charged with having given attorney–client privilege. On appeal, the Paulinum Lutheran Seminary at small sums of money and sanitary the convictions were overturned. Otjimbingwe, and Sebulon Ekandjo, napkins to Namibians who had fled editor of Omukwetu. over the border to Angola. The LWF protested the arrests The trial went on for three months, and helped organize legal defense. from February to May 1976, in the

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Status Confessionis and the Suspension of LWF Member Churches

Throughout the 1960s and 1970s, the LWF and its member churches became increasingly aware of and concerned about the injustice of apartheid and its impact, not only on the lives of the black majority in Southern Africa, but also on the life and witness of the church itself. Already in 1970, the LWF Fifth As- sembly in Evian approved the follow- ing two principles:

(1) In the Lutheran church mem- bers of all races should be willing at all times to receive communion Open hearing on the suspension of white member churches in Southern Africa, Seventh Assembly of together. The Lutheran World Federation, Budapest, 1984. Photo: LWF Archives

(2) The Lutheran churches should apartheid system compromised opinions in political questions. oppose the principles and prac- the confessional integrity of the However, political and social tices of racial discrimination and Lutheran churches. Apartheid must systems may become so perverted segregation. be rejected as a matter of faith. The and oppressive that it is consis- Assembly stated: tent with the confession to reject By the time of the LWF Sixth As- them and to work for changes. sembly, in 1977 in Dar es Salaam, Under normal circumstances We especially appeal to our white it had become apparent that the Christians may have different member churches in southern

15 Africa to recognize that the situa- the world, this was a call to action unequivocally [to] reject the system tion in southern Africa constitutes to support their southern African of apartheid (separate development) a status confessionis. This means sisters and brothers and seek to and to end the division of the church that, on the basis of faith and in oppose apartheid, for example, of racial grounds.” Accordingly, the order to manifest the unity of the through divestment and sanctions. Assembly found “that those church- church, churches would publicly And for other Christians, especially es have in fact withdrawn from the and unequivocally reject the exist- in the Reformed community, this confessional community that forms ing apartheid system. was a challenge—would they justify the basis of membership” in the LWF. apartheid, or also oppose it on the The Assembly acted to suspend the The status confessionis resolution grounds of faith? membership of those churches. had enormous impact. For black The LWF Seventh Assembly In 1991, the LWF Executive Com- Lutherans in southern Africa, it was a in 1984 in Budapest regretfully mittee lifted the suspension, finding powerful statement of solidarity—the concluded that its white member that the churches had established church was on their side. Romans churches in Southern Africa, includ- the conditions for abolishing the 13 should not be interpreted to say ing the German Evangelical Lutheran practice of apartheid in the life of the that apartheid has been instituted Church in South West Africa, had churches and their congregations. by God. For Lutherans elsewhere in not yet taken action “publicly and

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Scholarships

Under South African apartheid and occupation, Namibia was a coun- try where very few people of color had the chance to go to secondary school, much less pursue university or professional or technical studies. It was largely through the church that black Namibians could have access to education, with the Lutheran high schools playing a particularly impor- tant role. Yet, even for those few who completed secondary school, there was no university in Namibia. A vital part of the global Lutheran solidarity with Namibia was through scholarships. Through the LWF and its member churches, several hun- dred Namibians had the opportunity to study abroad. The LWF itself provided eighty-six scholarships for Namibians between 1967 and 2015. Among the scholars were at least three who went on to lead the Council of Churches in Namibia (Albertus Maasdorp, Abisai Shejavali, Ngeno Nakamhela), two Rev. Dr Abisai Shejavali, General Secretary of the CCN and former LWF scholar, inspects arson who became Lutheran bishops damage. Photo: John Evenson/WCC

17 (Josaphat Shanghala, Shekutaamba numerous pastors, teachers, and ally all graduates went back to serve Nambala), several who taught theol- health professionals. in Namibia, in nearly all sectors of ogy (Paul Isaak, Martin Nelumbu), A particularly notable contribu- their new nation, from forensics one of the first black architects tion was that of the Lutheran colleges to foreign relations; education to (Ben Kathindi), the international in the USA. Between 1986 and health-care training. This program law expert in the Foreign Ministry 1995, one hundred scholarships had dual benefits—the presence (Sakeus Akweenda), the head of were made available for promis- of the Namibians taught Americans the government’s offices for land ing young Namibians. This was a about Namibia and contributed to management and for women’s affairs partnership between the colleges advocacy for independence, and the (Nashilongo Shivute), the coordina- and the US and Namibian Lutheran Namibians returned to their country tor for the repatriation of Namibian churches, with support from the well-prepared and motivated to as- refugees (Immanuel Dumeni), and LWF and German Lutherans. Virtu- sume positions of responsibility.

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Advocacy for Independence

The Namibian Lutherans’ Open Let- ter of 1971, following on the Interna- tional Court of Justice’s ruling that South Africa’s continued presence in Namibia was illegal, galvanized international Lutheran advocacy for a free Namibia. The struggle for inde- pendence over the next two decades was long and painful. Many Namib- ians suffered and many died. Many showed remarkable and admirable fortitude and character; others were coopted and weakened. But the church’s commitment in Namibia and internationally was unwavering. Rev. Zephania Kameeta at pro-independence rally, 1989. Lutherans worldwide stood by Photo: epd-bild/Neetz the Namibians. In 1973, the US churches set up the Lutheran Office to the world. A particularly effective awarded the Nobel Peace Prize in for World Community to represent effort was the establishment of the 2008. Ahtisaari maintained a close the Lutherans at the United Nations Namibia Communications Centre in relationship with the LWF and spoke in New York. From the beginning its London. several times at Executive Commit- top priority was advocacy for Na- The Lutherans worked closely tee meetings. mibia. Lutherans in Finland, Norway, with the United Nations. For over The LWF developed close re- Germany, and North America set a decade the chief UN official for lations with SWAPO, Namibia’s up Namibia solidarity groups. It was Namibia was Martti Ahtisaari, a liberation movement (and since largely through the Lutherans that Finnish Lutheran diplomat who, in independence the ruling party in information about Namibia got out part for his work on Namibia, was government). In 1966, SWAPO took

19 the decision to launch a guerrilla war sembly and Executive Committee make representations to govern- for independence. After having first levels. For example, the Seventh As- ments for immediate implementation sought help from Western countries, sembly in 1984 affirmed that “imple- of Resolution 435. without success, they then turned to mentation of United Nations Security The LWF’s advocacy for Namibia the East Bloc. The linkage of SWAPO Council Resolution 435 is the only was also carried out ecumenically, in with Communist countries was used viable and acceptable solution to the close cooperation with the Roman by South Africa to tarnish both Namibian issue.” It called upon the Catholic and Anglican churches, at SWAPO and any other groups who LWF and its member churches to be the highest levels. Namibia was an shared the same aims of freedom vigilant in resisting South African pro- inspiring example of where ecumeni- and independence. This included paganda, to continue and strengthen cal dialogues and relationships led the churches. support for the Namibian churches to intensified service and advocacy. The LWF adopted numerous in their opposition to the occupation resolutions on Namibia, both at As- and in their holistic ministry, and to

left to right: Sam Nujoma, President of SWAPO, Rev. Dr Gunnar Staalsett, Geneva, 1987. Photo: Peter Williams/WCC

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Service with Refugees

In 1963, LWF World Service began refugee work in Africa in Tanzania. A tripartite model was established between the UN Refugee Agency (UNHCR), which provided interna- tional refugee protection and funding support; the host country, which pro- vided national legal protection, land, and security; and the LWF, which provided camp management, as- sistance for refugees, and additional funding. This tripartite model was replicated in Zambia and Botswana. Small numbers of Namibian refu- gees began to arrive in Tanzania in the early 1960s, including the Presi- dent of SWAPO, Sam Nujoma. By the mid-1970s, the largest numbers of Namibian refugees (then a few thou- sand) were being hosted in Zambia. Zambia was also chosen as the site for the UN Institute for Namibia, which aimed to train Namibians to take up administration of their coun- try when it became free. The LWF helped provide support for Namibian refugees in both countries, and later Returning refugees, 1989. Photo: Don Edkins/WCC

21 in Botswana as well. In cooperation refugees to return home in time to spies. The reports included allega- with the Namibian churches, the be able to participate in the transition tions of disappearances, killings and LWF helped establish a chaplaincy process and vote in the elections. torture. The LWF took these reports service for Namibian refugees. The Council of Churches in Namibia very seriously. Together with Namib- In 1975, Portuguese forces (CCN) had overall responsibility ian church leaders, the LWF voiced withdrew and Angola became inde- for implementing the Repatriation, its deep concerns with the SWAPO pendent. As South African repres- Resettlement and Reconstruction leadership, on numerous occasions sion intensified in northern Namibia, (RRR) program. LWF World Service and at the highest level. In 1987, more and more Namibians fled to provided financial and technical SWAPO invited an LWF delegation Angola. Soon that country hosted the support, particularly in the areas of to visit Namibian refugees in Angola. largest Namibian refugee commu- administrative and financial systems, However, the delegation was only nity, numbering more than 40,000. design and construction of refugee given access to the civilian refugee The LWF was not involved in camp reception centers, and distribution settlements. Given the scope of the management in Angola but did help of food and supplies to resettled visit, the delegation was not able provide humanitarian assistance for refugees. The repatriation operation to draw informed conclusions to Namibian and other refugees there. in 1989 was a great success, with substantiate the allegations. The full Given the LWF’s long and strong more than 41,000 Namibians able extent of SWAPO’s human rights vio- links with Namibia and Namibian to return home in safety and dignity. lations did not become widely known refugees, it was no surprise that In the mid-1980s, the LWF began until the survivors were repatriated UNHCR and the Namibian churches receiving reports, first confidential to Namibia and began telling their asked the LWF to have a role in the and then public, that SWAPO was stories. repatriation of refugees. A part of UN detaining hundreds of Namibian Resolution 435 called for Namibian refugees, allegedly as South African

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UNTAG and Independence

Namibia’s year of transition to in- dependence went from April 1989 through March 1990. It involved the arrival and establishment of the United Nations and the gradual with- drawal of South Africa, first militarily and then administratively. The UN Transitional Assistance Group (UNTAG) could not have succeeded were it not for the sup- port and assistance of the Namibian churches. First and foremost, the churches provided political support and the endorsement for the UN, so that Namibians in their local areas would see the UN not as foreigners to be afraid of but as people to help and cooperate with. The churches were assisted with vital technical and legal support from LWF. The Council of Churches in Namibia provided the local orga- nization to partner with UNHCR to accomplish the peaceful repatriation and resettlement of some 41,000 Namibian refugees. Especially in the heavily populated northern parts of

23 Namibia, the churches provided the WHEREAS recognition of the inher- Namibia by apartheid, racism and UN with infrastructure of buildings ent dignity and of the equal and colonialism; and other crucial assistance. Finally, inalienable rights of all members of the churches provided the UN with the human family is indispensable […] information about what was really for freedom, justice and peace; happening in the country and advice, and NOW THEREFORE, we the people both political and legal, about how to of Namibia accept and adopt this proceed with the transition. WHEREAS the said rights include Constitution as the fundamental Throughout the year of transi- the right of the individual to life, law of our Sovereign and Indepen- tion, the Namibian churches offered liberty and to the pursuit of hap- dent Republic. their observations, insights, and piness, regardless of race, color, recommendations. This was espe- ethnic origin, sex or religion, creed Namibia had gone from a country cially important for the repatriation of or social or economic status; and of violent repression and war (the refugees, voter registration and the heaviest fighting was just before the election campaign, the monitoring of WHEREAS the said rights are April 1989 ceasefire) to a free and the election, and the drafting of the most effectively maintained and fair election, to a constitution adopt- constitution. Because of the voice of protected in a democratic society, ed unanimously, and to a peaceful the church, Namibia’s constitution where the Government is respon- independence. It was a joyful time has a very strong bill of rights that sible to freely elected representa- indeed when, just after midnight on includes the prohibition of torture, tives of the people, operating under 21 March 1990, the new flag of a of the death penalty, and of preven- a sovereign constitution and a free free Namibia was raised. tive detention in peacetime, along and independent judiciary; and with numerous provisions lifting up human dignity. The Preamble to the WHEREAS these rights have for so Namibian Constitution is eloquent: long been denied to the people of

24 The Lutheran World Federation and Namibia

Post-Independence Engagement

Following independence, the LWF continued its World Service en- gagement in Namibia. A particularly notable operation, both for meeting humanitarian need and in promot- ing reconciliation, was that of the assistance for Bushmen (or San) who had been demobilized from the South African army. They had been recruited as bush trackers against SWAPO guerrillas. Having been removed from their traditional hunter-gatherer way of life, these men and their families were left adrift with no means of support and It is a four-day journey for Magdaline and her family to collect the USD 90 pension that keeps them going during the severe drought in Namibia. © LWF/Thomas Ekelund no land. At the request of the Evan- gelical Lutheran Church in Namibia African occupation. Especially in traditional farmers with agricultural (ELCIN), the LWF started to resettle western Ovamboland, rural families extension services and marketing. the Bushmen on land granted by were displaced and structures left A significant last element of the the government and helped them unattended. The LWF assisted EL- repatriation of Namibian refugees become self-supporting in terms of CIN in the construction and repair was that of unaccompanied and agriculture. The ELCIN and the LWF of schools, clinics, and churches, separated children. Between 1990 also worked with other San people with the new government pledging and 1991, the LWF facilitated the who had not been in military service. teachers and nursing staff once the return of two groups, one from the The far north of Namibia was the church made these facilities avail- Nyango camp in Zambia and the part of the country most affected able. The ELCIN and LWF also set other from the German Democratic by the guerrilla war and the South up farmers’ service centers to help Republic. Many of these children

25 were orphans whose parents had mibia Post, assistance was provided The Lutheran World Federation died during the liberation struggle or through monthly cash distributions. through its sister churches gave had been killed at the South African In this way, each family could decide valuable assistance to the people attack on Kassinga in 1978. for themselves what type of expen- of Namibia during the struggle for In 2013, LWF World Service en- diture would best meet their needs. freedom and independence. They gaged once again in Namibia to help The drought response also included also continued to render assis- address the worst drought in thirty psychosocial support for households tance to Namibia during our coun- years. With one-third of Namibia’s and awareness-building about their try’s transition to independence people affected, the three Namib- basic rights. and thereafter. […] The role played ian Lutheran churches mounted a In 1995, the LWF Council met by the Lutheran World Federation drought relief operation in several in Windhoek. Namibian President in Namibia through its member parts of the country that were par- Sam Nujoma addressed the meet- churches is quite enormous. ticularly hard hit. In an innovative ing, saying approach in partnership with Na-

26 About the author:

Ralston Deffenbaugh, LWF Assistant General Secretary for International Affairs and Human Rights, was the Legal Ralston Deffenbaugh, Assistant General Secretary Adviser for the Namibian Lutheran Bishops during the for International Affairs and Human Rights, The Lutheran World Federation. Photo: LWF/M. Haas year of transition to independence, 1989–1990. Constituent Assembly signing the Constitution of Namibia, Windhoek, 16 March 1990. Photo: LWF/R. Deffenbaugh

THE LUTHERAN WORLD FEDERATION

Department for Theology and Public Witness