In many parts of the developing world, sport is a non-traditional activity for girls, one which is being used increasingly by development organizations for the empowerment of girls and women. However, very little research has been done on the complex subjective perceptions and understandings of the participants themselves. The girls in this study were participants in an after-school program in Windhoek, Namibia, which combines academics and sport. I used discourse analysis to highlight issues of agency, power, and gender that emerge from their reflections on their sport participation. Girls' conversations often revealed acceptance and normalization of dominant gender norms but also a growing critical consciousness, and demonstrated the numerous ways girls resist, negotiate and engage with these discourses through their own perceptions of power, agency, and hope.
Namibian Veteran Politics and African Citizenship Claims
Reintegration versus Veteran Politics After its prolonged independence war against South African occupation, Namibia inherited an ex-combatant population that both international and domestic policy makers soon identified as a key challenge
Richard Meissner and Jeroen Warner
altering power relations in transboundary river basins? The present article's setting is the planned Orokawe (Baynes) dam on the Kunene River, shared by Angola and Namibia ( Figure 1 and Figure 2 ). That said, how do nondiplomats, and particularly
Mockery, Egalitarianism, and Uncertainty in Northeastern Namibia
The trickster has held a prominent place in the study of folklore, as much as it has been central to anthropological understandings of egalitarianism. In both, the trickster embodies an insoluble tension between the repressed, amoral desires of the individual and the moral demands of social life. This tension, so it goes, is visible in the ambiguity of the figure—a protean indeterminate being, neither good nor bad. Among the Jú|’hoànsi of northeastern Namibia, the trickster is similarly ambiguous. The figure conveys not a clash of values, but rather the doubt and uncertainty people feel toward those with whom they share resources, or about different ways of sharing and how they might relate to one another. This article approaches such uncertainty through a focus on the mocking phrase “you’re a trickster” and the moral discourses that accompany it.
Or, How a Finnish Peasant Can Become an African Folk Hero
This article sets out to locate a particular postcolonial museum in its historical context, concentrating on local responses to change. It focuses on the specific historical interaction between villagers in northern Namibia and Finnish missionaries, and demonstrates that the dynamics of this interaction have led the villagers to remember the past in terms of a cleavage between pagans and Christians that is played out in the regular performances that take place for foreign visitors at the Nakambale museum. I argue that the performance of ‘tradition’ allows local people to transform the narrative presented in the physical layout of the museum into one that both emphasizes their own historical agency and demonstrates their contemporary Christian identities. The traditional/modern dichotomy implied by the museum’s narrative of the civilizing influence, brought by Christianity, provides them with an opportunity to do just that.
Discourses on Education in Post-Apartheid Namibia
Education carries strong emotional connotation in Africa, not least for its association with emancipation, liberation, and social mobility. Drawing on research conducted in Northern Namibia, this essay examines how education is conceived by a cadre of elite, educated professionals working in the Ministry of Basic Education regional offices. It contrasts these officials' views with those of white settlers, many of whom, in contrast, place their faith in the market, not in a regulatory state—and certainly not in a regional educational office. Whereas elite officials deploy images of education for purposes of state making and state ceremonialism, white businessmen use education to undo officials' authority, with the effect, implicitly, of reinscribing apartheid visions of race and governance. This article draws on, and offers ethnographic evidence in support of, a body of theoretical work on state-ritualized uses of education, civil religion, and the moral character (and counter-morality) of state education.
Achievements and Grievances among Former Combatants from Three Wars
different wars: namely, independence fighters from Namibia (SWAPO), guerillas from Colombia (M-19), and Vietnam veterans in the United States. Through studying the various recognition claims made by the former combatants themselves in these diverse cases, we
War Veterans and the Construction of Citizenship Categories
Nikkie Wiegink, Ralph Sprenkels, and Birgitte Refslund Sørensen
societies: Namibia, Colombia, and the United States. The comparison deals with veterans from different war experiences and outcomes: triumphant ex-insurgents (SWAPO in Namibia), non-triumphant ex-insurgents absorbed through a settlement (M-19 in Colombia
Report on the Panel on Ethnographic Museums and Indigenous People, ICOM Kyoto, September 2019
, cultural exchange projects, and thus subsequent claims for restitution. It enabled Namibia to obtain detailed information about—and this become aware of—its diasporic material culture. In Namibia, the restitution process began in 1995, just five years
from 1913 in Namibia, “The Rehoboth Bastards and the Problem of Miscegenation among Humans,” strongly influenced Hitler’s Mein Kampf . Key in this ideology was the systematic identification of categories of people on the basis of heritable