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                  <text>Dissertations on Namibia</text>
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                  <text>This collection holds full length dissertations written on and/or from Namibia. Unless the dissertations are particularly dated, or the author has passed, I have obtained permission before uploading the files. There are both M.A. and PhD Dissertations uploaded.</text>
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                <text>Edhina ekogidho - Names as links: The encounter between African and European anthroponymic systems among the Ambo people in Namibia</text>
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                <text>PhD Dissertation: This study analyses the changes in the anthroponymic system of the Ambo people, the largest ethnic group in Namibia, caused by the Christianisation and Europeanisation of the traditional Ambo culture. The central factors in this process were the work of the Finnish Evangelical Lutheran Mission (FELM) and the German and South African colonisation, beginning in 1883 when the first Ambos were baptised by the Finns and received new biblical and European names at baptism. The main sources for this study are the European missionary and colonial archives and literature dealing with the history of the Ambo area and the Ambo culture. A number of Ambos were also interviewed for this study in Namibia. The linguistic analysis of the personal names of the Ambos is based on a corpus including the baptismal names of 10,920 people from three Lutheran congregations: Elim, Okahao and Oshigambo (1913–1993). The most significant changes in the Ambo naming system are the adoption of biblical and European names, the practice of giving more than one name for a person, and the adoption of hereditary surnames. Elements of the traditional naming system have also survived in this process. Just as in the old days, Ambo children today are typically named after other people, and the role of the namesake continues to be important in the society. The old custom of giving the new-born baby an Ambo name is also preserved, as well as the practice of using Ambo nicknames (e.g. praise names). The surnames of the Ambos are also based on traditional Ambo personal names. Since the 1950s, African baptismal names have become popular, and they have often been given according to principles that are similar to those traditionally observed. Hence, the encounter of African and European naming systems led not only to the adoption of new names in the personal nomenclature of the Ambos, but also to the formation of a new “African-European” naming system that consists of both African and European elements. This revolution in the Ambo naming system was particularly rapid, as it was essentially completed within one century.</text>
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                <text>Minna Saarelma-Maunumaa</text>
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                <text>University of Helsinki, Department of Finnish, Faculty of Arts.</text>
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            <name>Date</name>
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                <text>2007</text>
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                <text>English, Finnish, Oshiwambo</text>
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                <text>http://ethesis.helsinki.fi/julkaisut/hum/suome/vk/saarelma-maunumaa/</text>
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        <name>Minna Saarelma-Maunumaa</name>
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        <name>Oshindonga</name>
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        <name>Oshiwambo</name>
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        <name>Ovambo</name>
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        <name>Ovamboland</name>
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                  <text>Miscellaneous Newspaper, Magazine, and Journal Articles</text>
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                  <text>This collection holds magazine and newspaper articles pertaining to Namibia or Namibian affairs. Note: only non-Namibian publications are consulted here.</text>
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                <text>Nimet yhdistävät suomalaisia ja namibialaisia</text>
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                <text>"Miksi Namibiasta löytyy kymmeniä Marttoja ja Väinöjä? Mitä kaiman rooli merkitsee Ambomaalla? Minna Saarelma-Maunumaan tuoreessa väitöskirjassa tarkastellaan eurooppalaisen kulttuurin vaikutuksta namibialaisiin henkilönimiin. Suomen Lähetysseuran kustannusjohtaja, fil.tri Minna Saarelma-Maunumaa väitteli tämän vuoden maaliskuussa tohtoriksi namibialaisista henkilönnimistä. Tutkimuksen keskeisenä tavoitteena oli selvittää eurooppalaisen kulttuurivaikutuksen aiheuttamaa murrosta Namibian amboheimojen henkilönnimisysteemissä: Mitä perinteiselle afrikkalaiselle henkilönnimisysteemille tapahtuu, kun se joutuu kosketuksiin länsimaisen kulttuurin ja kristinuskon nimikäytäntöjen kanssa? Mitä toisesta nimisysteemistä omaksutaan ja missä muodossa? Millaisia vaiheita tässä prosessissa voidaan erottaa, ja mitkä sosiaaliset ja kulttuuriset tekijät niihin vaikuttavat? Väitöskirjan nimi on "Edhina ekogidho - Names as links: The encounter between African and European anthroponymic systems among the Ambo people in Namibia" (Edhina ekogidho - Nimet yhdistävät: Afrikkalaisen ja eurooppalaisen henkilönnimisysteemin kohtaaminen Namibian Ambomaalla). Se ilmestyy lokakuussa Suomalaisen Kirjallisuuden Seuran kustantamana. Saarelma-Maunumaan tutkimus on luonteeltaan tieteidenvälinen, vaikka sen pääpaino onkin ambojen henkilönnimistön kielitieteellisessä tarkastelussa. Yhtymäkohtia on runsaasti etenkin antropologiaan (ambojen perinteisten nimikäytäntöjen selvittäminen) sekä kulttuuri- ja kirkkohistoriaan (Ambomaan kulttuurimurrokseen liittyvien tekijöiden analysoiminen). Keskeisenä tutkimusaineistona on Ambomaan kolmen luterilaisen seurakunnan - Elimin, Okahaon ja Oshigambon - kirkonkirjoista (1913-1993) poimittu 10 920 henkilön nimet kattava kastenimiaineisto. Tärkeitä lähteitä ovat myös suomalainen ja saksalainen lähetyskirjallisuus ja arkistomateriaali, samoin kuin Namibiassa ja Suomessa tehdyt haastattelut. Tutkimus kattaa ajanjakson 1800-luvun lopulta aina 1990-luvun lopulle asti. Ambojen henkilönnimisysteemi on tänä aikana käynyt läpi prosessin, joka on johtanut useiden perinteisten nimikäytäntöjen murtumiseen. Merkittävimpiä tekijöitä tässä murroksessa ovat olleet suomalainen luterilainen lähetystyö (Suomen Lähetysseura aloitti työn Ambomaalla vuonna 1870) sekä Saksan ja myöhemmin Etelä-Afrikan siirtomaavalta, samoin kuin maan vuosikymmeniä kestänyt itsenäistymistaistelu, joka johti vuonna 1990 Namibian itsenäistymiseen. Suomalaiset nimet omaksuttiin lähetystyöntekijöiltä Perinteisen nimisysteemin vallitessa ambolapselle annettiin pian syntymän jälkeen väliaikainen nimi, joka liittyi yleensä johonkin syntymähetken aikaiseen tapahtumaan (Mvula 'sade', Uukongo 'metsästys'). Muutaman viikon iässä lapsi sai isältään varsinaisen nimen. Nimi annettiin useimmiten jonkun sukulaisen tai ystävän mukaan, ja kaiman rooliin kuului huolehtia lapsesta monin tavoin. Varsinaisen nimensä ohella ambot käyttivät myös patronyymejä (isän nimeen perustuvia lisänimiä) sekä erilaisia lempinimiä. Ambojen henkilönnimistön murros käynnistyi varsinaisesti vuonna 1883, jolloin alueella toimitettiin ensimmäiset kasteet. Lähetystyön alkuaikoina ambot omaksuivat lähes yksinomaan raamatullisia ja eurooppalaisia kastenimiä. Varsinkin suomalaiset nimet olivat suosittuja, mikä selittyy pitkälti ambojen perinteisellä kaimakäytännöllä: lapset haluttiin nimetä suomalaisten kaimoiksi. Suosituimpia ambonaisten kastenimiä ovat olleet Selma, Maria, Martta, Hilma, Ester, Aina, Johanna, Loide, Helena ja Anna. Miesten kastenimistä suosituimpia ovat olleet Johannes, Petrus, Andreas, Paulus, David, Tomas, Mateus, Erastus, Simon ja Filemon. Suosittuja suomalaisnimiä ambomiehillä ovat olleet muiden muassa Armas, Eino, Heikki, Martti, Toivo ja Vaino (Väinö). Namibian itsenäisyystaistelun keskeisen hahmon Andimba ('jänis', aiemmin Herman) Toivo ya Toivon sukunimi merkitsee yksinkertaisesti Toivo Toivonpoikaa. Myös alun perin suomalaisia sukunimiä on Ambomaalla omaksuttu kastenimiksi, kuten Hynonen (Hynönen), Petaja (Petäjä) tai Rautanen. Nykyään noin joka viidennellä ambolla on suomalaislähtöinen etunimi. (Namibian väestöstä noin puolet on amboja.) 1950-luvulla, jolloin ajatus itsenäisestä Namibiasta alkoi kiehtoa amboja, afrikkalaiset nimet alkoivat tulla suosituiksi kasteniminä. Käytännöksi vakiintui pian kahden (tai useamman) nimen järjestelmä, jossa ensimmäinen kastenimi on raamatullinen tai eurooppalainen ja jälkimmäiset ambonimiä. Suosituimpia naisten ambokastenimiä ovat olleet Magano 'lahja', Ndinelago 'olen onnellinen', Ndapewa 'minulle on annettu', Nelago 'onni' ja Ndakulilwa 'olen lunastettu'. Miesten ambokastenimien kärjessä ovat taas Natangwe 'hän olkoon ylistetty', Panduleni 'kiittäkää', Tangeni 'kiittäkää', Elago 'onni' ja Ndeshipanda 'olen mieltynyt siihen'. Ambojen nimisysteemin murrokseen kuuluu myös patronyymien korvautuminen eurooppalaistyyppisillä periytyvillä sukunimillä. Ensimmäiset sukunimet otettiin Ambomaalla käyttöön 1950-luvun lopulla. Sukunimekseen ambot ovat yleensä valinneet jonkun esi-isänsä varsinaisen (yleensä afrikkalaisen) nimen tai lempinimen. Kahden erilaisen nimisysteemin kohtaaminen on Ambomaalla johtanut uuden nimisysteemin syntyyn, jossa on niin eurooppalaisia kuin afrikkalaisia elementtejä. Vaikka ambojen henkilönnimistö näyttää päältä katsoen varsin eurooppalaistuneelta, monet perinteiseen nimisysteemiin liittyneet tavat ovat edelleen käytössä, kuten tapa antaa lapselle väliaikainen nimi heti syntymän jälkeen. Myös kaiman rooli on ambokulttuurissa säilynyt vahvana. Ambojen henkilönnimistössä tapahtunut prosessi on ollut huomattavan nopea. Siirtyminen perinteisestä yhden nimen ja patronyymin systeemistä eurooppalaistyyppiseen useamman etunimen ja sukunimen systeemiin vei Ambomaalla vain noin sata vuotta. Keskiajan Euroopassa vastaavat nimimurrokset kestivät useita vuosisatoja. Tietoja väittelijästä: Minna Saarelma-Maunumaa on syntynyt vuonna 1960 Dar es Salaamissa Tansaniassa ja kirjoittanut ylioppilaaksi Tampereen normaalikoulusta vuonna 1979. Hän työskentelee kustannusjohtajana Suomen Lähetysseurassa. Yhteystiedot: p. työ (09) 129 7331, gsm 050-352 2068."</text>
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                <text>Minna Saarelma-Maunumaa</text>
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                <text>Virittäjä, Vol 107, Nro 2 (2003)</text>
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                <text>2003</text>
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                <text>Finnish</text>
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                <text>http://www.kotikielenseura.fi/virittaja/hakemistot/jutut/2003_258.pdf</text>
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                  <text>Out of Print Books on Namibia</text>
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              <description>An account of the resource</description>
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                  <text>This collection contains full-text PDFs of various out of print books re: Namibian Studies. Most of these were published by small-name presses (such as the Finnish Anthropological Association), and for that reason they are hard to find.&#13;
&#13;
Some of the out of print books can be found in other collections in this repository (such as the Basler Afrika Bibliographien); this collection is merely for those without their own. Efforts were made to receive copyright permission before uploading. For any questions or concerns, contact the webmaster.</text>
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                <text>Empowering People : Collaboration between Finnish and Namibian University Libraries</text>
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                <text>"The success and strength of the university libraries are due to motivated, keen and skillful people. Today collaboration and knowledge sharing play a crucial role both within and between organizations. Empowering people: Collaboration between Finnish and Namibian University Libraries is about people and collaboration in the context of human resource development at the University of Namibia Library. Empowering people provides both practice-oriented and research-based approaches to important themes in the field of university libraries. It covers the information seeking behaviour of academic staff and students, collection and research support services, information literacy education, scholarly communication and scientific publishing. Staff competence management and evidence-based librarianship are introduced as methods for coping in the changing environment. Empowering people is the outcome of collaboration between three university libraries, those of the University of Namibia, the University of Tampere and the University of Helsinki." 978-951-44-8978-5</text>
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                <text>Mirja Iivonen, Päivi Helminen, Joseph Ndinoshiho, Outi Sisättö (eds.)</text>
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                <text>University of Tampere</text>
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                <text>2012</text>
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                <text>No. 26 in a series of government publications titled "Ethnological Publications." This issue discusses Kaoko: history, ecology, rinderpest, Oorlog, settlement, rainfall, livestock, demographics, urban areas, ethnicity, and "histories" of the Himba, Herero, and Tjimba</text>
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                <text>"The portrait of a revolutionary legend is a story of Andimba Herman Toivo ya Toivo. Ya Toivo started to organize fellow migrant workers from the then South West Africa who were working in Cape Town, in order to form a political organization to campaign for the independence of the Territory ... This booklet is a celebration of the life and times of this liberation hero as he marks 90 years of his life on August 22, 2014."</text>
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                <text>Nahas A. Angula</text>
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        <name>Ovamboland People's Organization</name>
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        <name>Terrorism Act</name>
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            <name>Description</name>
            <description>An account of the resource</description>
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                <text>Courtesy of National Archives of SWA/Namibia</text>
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            <name>Creator</name>
            <description>An entity primarily responsible for making the resource</description>
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                <text>Namibia in the 1860s: As Seen and Painted by Thomas Baines</text>
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          <element elementId="45">
            <name>Publisher</name>
            <description>An entity responsible for making the resource available</description>
            <elementTextContainer>
              <elementText elementTextId="727">
                <text>National Archives of SWA/Namibia</text>
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            <name>Date</name>
            <description>A point or period of time associated with an event in the lifecycle of the resource</description>
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                <text>1861</text>
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            <name>Rights</name>
            <description>Information about rights held in and over the resource</description>
            <elementTextContainer>
              <elementText elementTextId="729">
                <text>© National Archives of SWA/Namibia</text>
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            <description>The file format, physical medium, or dimensions of the resource</description>
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                <text>Thomas Baines</text>
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        <name>Runcie</name>
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        <name>Thomas Baines</name>
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        <name>Trader</name>
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                  <text>&lt;span&gt;The Namibia Institute for Democracy (NID), founded in 1991, implements a range of civic education, civil society development, socio-political survey and research and anti-corruption programs in Namibia. Funded by a variety of donors, these programs all aim to strengthen civil society and the public’s capacity to interact with government at all levels in an informed manner, to strengthen democratic institutions, and to provide opportunities for the exchange of public opinion and the support of public debate. In this process, the NID consults with the government, civil society, interest groups, political parties, the media, institutional authorities and private citizens in the design and implementation of its programs.&lt;/span&gt;&lt;br /&gt;&lt;br /&gt;&lt;span&gt;Through its regional office, the NID also provides a range of additional services to local and international non-governmental, academic, training and service institutions.&lt;/span&gt;&lt;br /&gt;&lt;br /&gt;&lt;span&gt;The Publications archived in this repository are issued by the NID and are free to download on their website. All copyrights are theirs. &lt;/span&gt;</text>
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              <description>Information about rights held in and over the resource</description>
              <elementTextContainer>
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                  <text>The Publications archived in this repository are issued by the NID and are free to download on their website. All copyrights are theirs.</text>
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            <description>A name given to the resource</description>
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                <text>The Constitution in the Twenty-First Century: Perspectives on the Context and Future of Namibia's Supreme Law</text>
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            <description>An account of the resource</description>
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                <text>Namibia’s Constitution is a remarkable achievement. It was put together by 72 elected members of the Constituent Assembly in just 80 days in late 1989 and early 1990. Many of these Assembly members had been sworn enemies up until the Namibian transition process got underway in April 1989 under the auspices of the United Nations. The Constitution that emerged from this process has been widely hailed as being one of the most progressive in the world. Since Namibia’s independence on March 21 1990, the supreme law has served the country well. Controversies have arisen, not least over the land issue and the death penalty, and several amendments have been made – but overall, the Constitution has stood the test of time over Namibia’s first two decades as a sovereign nation. The Constitution in the 21st Century: Perspectives on the Context and Future of Namibia’s Supreme Law provides an accessible overview of how the Constitution was formed and analyses how its Bill of Rights has been applied. In addition, the prospects for the Constitution are assessed in a series of interviews with young Namibian leaders. Interspersed throughout are the comments of ten of the lawmakers who served in the Constituent Assembly on the challenges they faced, the most important features of the Constitution, and how the supreme law might fare in the future. This volume can serve as a civic education handbook on the Constitution and for this purpose discussion pointers and exercises are included throughout. It is hoped that The Constitution in the 21st Century can play an important role in making sure that more Namibians can take pride in their supreme law and most importantly express and live out its fundamental values and principles. ISBN: 978-99945-72-38-0</text>
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                <text>Namibia Institute for Democracy, Institute for Public Policy Research</text>
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            <name>Publisher</name>
            <description>An entity responsible for making the resource available</description>
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                <text>Namibia Institute for Democracy (NID) and the Institute for Public Policy Research (IPPR)</text>
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          <element elementId="47">
            <name>Rights</name>
            <description>Information about rights held in and over the resource</description>
            <elementTextContainer>
              <elementText elementTextId="2676">
                <text>© Namibia Institute for Democracy &amp; Institute for Public Policy Research, 2011</text>
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            <name>Format</name>
            <description>The file format, physical medium, or dimensions of the resource</description>
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                <text>PDF</text>
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            <name>Date</name>
            <description>A point or period of time associated with an event in the lifecycle of the resource</description>
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            <description>A language of the resource</description>
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            <name>Source</name>
            <description>A related resource from which the described resource is derived</description>
            <elementTextContainer>
              <elementText elementTextId="2680">
                <text>http://www.nid.org.na/images/pdf/democracy/The_Constitution_in_the_21st_century.pdf</text>
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        <name>Constitution</name>
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        <name>Government</name>
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        <name>Law</name>
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      <tag tagId="980">
        <name>Naita Hishoono</name>
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      <tag tagId="981">
        <name>Namibia Institute for Democracy</name>
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              <description>A name given to the resource</description>
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                  <text>Namibia Review</text>
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            <description>An account of the resource</description>
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                <text>This is a much larger document (107p), which appears to have been produced in the early 1980s. The cover reads 'Namibia Review', but it appears to have been produced not by the Swedish Namibia students group, but by a Johannesburg-based students' group. Perhaps there is an affiliation? It's unclear. There is no date.</text>
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            <description>An entity primarily responsible for making the resource</description>
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                <text>Namibia Study Group of the Student African Movement, University of the Witwatersrand</text>
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                <text>Namibia Study Group of the Student African Movement</text>
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            <description>A point or period of time associated with an event in the lifecycle of the resource</description>
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            <name>Format</name>
            <description>The file format, physical medium, or dimensions of the resource</description>
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            <description>The nature or genre of the resource</description>
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        <name>1978 Elections</name>
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        <name>Democratic Turnhalle Alliance</name>
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      <tag tagId="90">
        <name>Dirk Mudge</name>
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      <tag tagId="676">
        <name>Foreign Investment</name>
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      <tag tagId="104">
        <name>Namibia National Front</name>
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      <tag tagId="654">
        <name>Namibia Review</name>
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      <tag tagId="677">
        <name>Student Movement</name>
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        <name>SWAPO</name>
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        <name>SWAPO-D</name>
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      <tag tagId="669">
        <name>SWAPO-Democrats</name>
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      <tag tagId="675">
        <name>University of the Witwatersrand</name>
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              <name>Description</name>
              <description>An account of the resource</description>
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                  <text>This collection holds full length dissertations written on and/or from Namibia. Unless the dissertations are particularly dated, or the author has passed, I have obtained permission before uploading the files. There are both M.A. and PhD Dissertations uploaded.</text>
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          <element elementId="50">
            <name>Title</name>
            <description>A name given to the resource</description>
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                <text>Mandume ya Ndemafayo's Memorials in Namibia and Angola</text>
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            <name>Description</name>
            <description>An account of the resource</description>
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                <text>M.A. Dissertation - "Mandume has fought two colonial powers, Portugal and British-South Africa from the time he became king in 1911 to 1917. This thesis looks at the different ways in which Mandume ya Ndemufayo is remembered in Namibia and Angola after these countries had gained their independence from colonialism. His bravery in fighting the colonizers has awarded him hero status and he is considered a nationalist hero in both Namibia and Angola. However, he is memorialized differently in Namibia and Angola. The process of remembering Mandume in different ways is related to where his body and head are buried respectively. This is because there is a belief that his body was beheaded, and his head was buried in Windhoek (under a monument) while the rest of his body is buried in Angola. The monument that is alleged to host his head is claimed to belong to him to this day. However, this monument was erected for the fallen South African troops who died fighting him. I argue that this belief was in response to the need to reclaim a monumental space to commemorate Mandume in the capital city. In the postcolonial Namibia and Angola, Mandume is memorialized at Heroes Acre and Mandume Memorial respectively. There are also other forms of his memorialisation in both countries such as roads, streets etc, named after him. I am most interested in finding if the two countries share Mandume or they are competing for him. If they share him, how are the politics around his memory negotiated? I argue that Mandume is used as a tool in processes of nation-building for Namibia and Angola. He is considered a nationalist icon to bring about unity amongst people in both countries. This is because national unity, nationhood, identity and reclamation of the self are all evident in the memorial work that is put in Mandume’s name in these two countries. I argue that the notion of nationhood associated with Mandume ya Ndemufayo has hidden agendas in the two countries. Mandume’s monuments in Angola and Namibia service national healing processes especially to unify nations that were divided by civil war and apartheid laws respectively. For both countries, the formal honouring of anti-colonial fighter such as Mandume obviously promotes the recovery of nations that underwent violent conflict. I conclude that these two countries use Mandume as a resource in the nation-building process to unify their people respectively and this consequently divides the Kwanyama people, which is the opposite of what Mandume was doing. As long as his memory is used this way by postcolonial Namibia and Angola, the Kwanyamas will never be united and the Mandume issue will never rest because it was his goal, as he was trying to unite his people who were divided by a colonial border."</text>
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                <text>Napandulwe Shiweda</text>
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                <text>University of the Western Cape</text>
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            </elementTextContainer>
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            <name>Format</name>
            <description>The file format, physical medium, or dimensions of the resource</description>
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            <name>Date</name>
            <description>A point or period of time associated with an event in the lifecycle of the resource</description>
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                <text>2005</text>
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                <text>http://etd.uwc.ac.za/xmlui/bitstream/handle/11394/210/Shiweda_MA_2005.pdf?sequence=1</text>
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        <name>Mandume Ya Ndemafayo</name>
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        <name>Napandulwe Shiweda</name>
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      <tag tagId="846">
        <name>Patricia Hayes</name>
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        <name>Resistance</name>
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        <name>University of the Western Cape</name>
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              <description>An account of the resource</description>
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                  <text>These prints were made of ten paintings painted by Thomas Baines (1820-1875), during his travels in central Namibia during 1861 and 1863/4. They were reprinted by the National Archives of Namibia (then SWA) in 1988</text>
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                <text>© The Estate of Neville Edward Alexander, 2013</text>
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                <text>"The Beginning of the 1980s witnessed the start of a crisis which rocked SWAPO due to the myopic and selfish interest of certain members in its leadership. The Real power of PLAN passed over into the hands of Solomon Jesus Hawala, the 'Butcher of Lubango', the deputy army commander of PLAN, and the Chief of SWAPO security. This began the wholesale arrest and abduction of Namibians, SWAPO members and non-SWAPO alike, under the pretext of them being 'enemy agents'."</text>
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                <text>© African Communications Project 1989</text>
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                <text>"The study examines the interaction of missionaries and clergymen with the colonial administration in South West Africa/Namibia under German rule (1884-1915). It seeks to put forward a new, more specific picture of members of religious societies often characterised as "advocates of the natives" or "collaborators of the colonial state". On the basis of detailed archival research of German, Namibian, Finnish, South African and English archival sources the study aims at providing sufficient evidence for the argument that it is not only misleading, but historically incorrect to characterise mission, church and state relations in a colonial society by general terms such as "collaboration" or "opposition", arguing against the assumption that the groups involved had homogeneous social and political structures. "...this is a well-researched and judicious piece of scholarship which will be of lasting value as a guide to the organization of religious life under German colonialism"</text>
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                <text>© Franz Steiner Verlag 1999</text>
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                  <text>The Labour Resource and Research Institute (LaRRI) is a vibrant Namibian based research and education institute committed to the overall political and economic independence of all working people in Namibia and beyond. The institute fights for a fair, just social and economic Namibian society through labour research,education, and lobbying and advocacy. The institute believes that the nature and scope of labour research is informed by the struggles and experiences of the working people and consequently shaped by their values, principles and their world view. It is no doubt that labour is the primary source of value but many workers continue to be exploited and undervalued. LaRRI was therefore established in 1998 to seek answers to the existing economic and social order with a view to provide alternative developmental agenda in favour of the working class.&#13;
&#13;
&#13;
Unionization rates in Namibia are high. 30 trade unions grouped into two federations represent over 100,000 workers. Namibia has no minimum wage, but trade unions have managed to negotiate minimum wage agreements in both the agricultural and construction sectors. Despite some success in the traditional sectors, Namibian Unions still face many challenges, and will have to improve their recruitment strategies and organize their workers in non-traditional sectors. Unions need to develop effective strategies to influence socio-economic policies in favor of the workers and the poor that span beyond the workplace.&#13;
&#13;
LaRRI offers a range of short and medium term courses for trade union leaders, organizers, and shopstewards in Namibia and the Southern African Development Community (SADC) region. Courses offered include: political economy, globalization, export processing zones (EPZs), structural adjustment programmes (SAPs) collective bargaining, affirmitive action, and gender issues. In addition, LaRRI offers an accredited labour diploma course, which is run in cooperation with the Workers College, the University of KwaZulu-Natal in South Africa, and the University of Namibia.&#13;
&#13;
Besides its research reports, LaRRI has published a range of seminar papers and articles for local and international publications. LaRRI has also produced popular booklets for trade unions, most of which are available on LaRRI’s website and the resource center. LaRRI is a founding member of the African Labour Research Network (ALRN), which carries out research projects for trade unions across Africa.&#13;
&#13;
LaRRI continuously updates and expands its resource centre, which now contains a range of books and periodicals on various topics like trade unions in Namibia and the SADC region, industrial relations, gender equality, international trade unions, HIV/Aids, the Namibian economy, occupational health and safety, as well as UNDP and ILO publications. The resource centre serves as a library for trade unions, NGOs, students and the general public.&#13;
&#13;
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&#13;
Organizing the unorganized. Re-defining ‘the working class’ in today’s context. Environmental justice. Mining, fishing, and farming; land-grab issues. Gender equality. Challenges confronting women workers and HIV-AIDS discrimination. Housing and urban rights. Access to housing and the right to the city. Youth and unemployment. Politics and oportunities for the youth. Foreign investment and neo-colonialism. Dispossession through trade agreements. Social protection and economic rights. Basic income grant and state spending.&#13;
&#13;
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                <text>Namibia’s Informal Economy: Possibilities for Trade Union Intervention</text>
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                <text>The main aim of the study was to examine the possibilities for trade union intervention in the informal economy. A total of 488 interviews were conducted with operators and workers, as well as trade unionists and informal economy associations in order to ascertain the working conditions and possibilities for trade unions intervention. The study covered employment relations, working conditions, incomes, knowledge and membership of trade unions and informal economy associations. A literature review was conducted to help broaden the understanding of the nature of the informal economy.</text>
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                <text>Ntwala Mwilima</text>
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                  <text>The Labour Resource and Research Institute (LaRRI) is a vibrant Namibian based research and education institute committed to the overall political and economic independence of all working people in Namibia and beyond. The institute fights for a fair, just social and economic Namibian society through labour research,education, and lobbying and advocacy. The institute believes that the nature and scope of labour research is informed by the struggles and experiences of the working people and consequently shaped by their values, principles and their world view. It is no doubt that labour is the primary source of value but many workers continue to be exploited and undervalued. LaRRI was therefore established in 1998 to seek answers to the existing economic and social order with a view to provide alternative developmental agenda in favour of the working class.&#13;
&#13;
&#13;
Unionization rates in Namibia are high. 30 trade unions grouped into two federations represent over 100,000 workers. Namibia has no minimum wage, but trade unions have managed to negotiate minimum wage agreements in both the agricultural and construction sectors. Despite some success in the traditional sectors, Namibian Unions still face many challenges, and will have to improve their recruitment strategies and organize their workers in non-traditional sectors. Unions need to develop effective strategies to influence socio-economic policies in favor of the workers and the poor that span beyond the workplace.&#13;
&#13;
LaRRI offers a range of short and medium term courses for trade union leaders, organizers, and shopstewards in Namibia and the Southern African Development Community (SADC) region. Courses offered include: political economy, globalization, export processing zones (EPZs), structural adjustment programmes (SAPs) collective bargaining, affirmitive action, and gender issues. In addition, LaRRI offers an accredited labour diploma course, which is run in cooperation with the Workers College, the University of KwaZulu-Natal in South Africa, and the University of Namibia.&#13;
&#13;
Besides its research reports, LaRRI has published a range of seminar papers and articles for local and international publications. LaRRI has also produced popular booklets for trade unions, most of which are available on LaRRI’s website and the resource center. LaRRI is a founding member of the African Labour Research Network (ALRN), which carries out research projects for trade unions across Africa.&#13;
&#13;
LaRRI continuously updates and expands its resource centre, which now contains a range of books and periodicals on various topics like trade unions in Namibia and the SADC region, industrial relations, gender equality, international trade unions, HIV/Aids, the Namibian economy, occupational health and safety, as well as UNDP and ILO publications. The resource centre serves as a library for trade unions, NGOs, students and the general public.&#13;
&#13;
The institute engages in public debate by organizing and being invited to public discussions, book presentations, lectures, and workshops. Media appearances are also frequent. Furthermore, the institute will expand its engagements by actively disseminating the ongoing initiatives through poster campaigns, periodic public gatherings with community members, cultural events, and social media.&#13;
&#13;
Organizing the unorganized. Re-defining ‘the working class’ in today’s context. Environmental justice. Mining, fishing, and farming; land-grab issues. Gender equality. Challenges confronting women workers and HIV-AIDS discrimination. Housing and urban rights. Access to housing and the right to the city. Youth and unemployment. Politics and oportunities for the youth. Foreign investment and neo-colonialism. Dispossession through trade agreements. Social protection and economic rights. Basic income grant and state spending.&#13;
&#13;
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                <text>An Assessment of the Africa Growth and Opportunity Act (AGOA) and its Implications for Namibia</text>
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                <text>The United States introduced the African Growth and Opportunity Act (AGOA) in 2000 with the intention of maximising trade between the US and sub-Saharan African (SSA) countries. Specifically, AGOA aimed at developing the textile industry in SSA countries as it has the potential to contribute positively to employment creation due to its labour intensiveness nature. Unlike other trade agreements that are bilateral, AGOA is a unilateral trade preference agreement decided upon by the United States and targeting SSA countries. AGOA accords the President of the United States the right to cease the status of a SSA country that does not meet the requirements set out in AGOA. Only eligible sub-Saharan African (SSA) countries that meet certain requirements outlined in the Act can benefit under AGOA. Under AGOA, certain goods from eligible SSA countries can enter the United States duty free and quota free. The introduction of AGOA led to increased trade between the USA and the SSA countries. However, the increase in trade was not experienced at the same level in all SSA countries and did not affect all goods equally. Trade statistics show that countries that experienced substantial growth in trade included Nigeria, Angola and South Africa, Gabon and Chad. Furthermore, products dominating trade between United States and SSA countries are natural resources and primary products. Overall, petroleum products account for more the 90 per cent of all African exports to the United States. In other SSA countries, AGOA led to the development of textile industries. Thus countries like Swaziland, Lesotho and Malawi experienced a substantial growth in their textile industries. Despite the significant growth experienced by the above-mentioned countries, total exports to the US from African countries are still dominated by petroleum products. In Namibia, products that dominate exports to the US are metals, minerals, textiles and apparel. The highest overall exports of US$ 238 219 million were recorded in 2004 and dropped significantly to US $129 557 million in 2005. The reduction in exports was also experienced in the textile industry in Namibia and in many SSA countries. For instance, many textile producing SSA countries experienced a decrease in their textile exports and subsequently company closures, which led to loss of thousands of jobs. In Namibia alone, about 1 600 jobs were lost when one of Ramatex’s subsidiaries (Rhino Garments) closed down in 2005. Namibia became a beneficiary country in 2001 and qualified for the ‘special rule’ provision on apparel articles which allows lesser developed SSA countries to source their raw materials from anywhere in the world. Only countries that had been classified as lesser-developed countries on the basis that their GDP per capita did not exceed $1500 could benefit from this provision. Before, 2001, Namibia did not have a developed textile and apparel industry but this changed with the introduction of AGOA coupled with many government concessions, which largely influenced the Ramatex company decision to invest in Namibia. Ramatex is by far the largest textile factory in Namibia and was expected to create about 8 000 jobs, a reason which was used to justify the concessions offered to Ramatex. Following retrenchments in 2005 and 2006, there are currently only 3 600 Namibian workers employed at Ramatex. Despite having increased workers wages in 2006 following lengthy negotiations and a strike, Ramatex workers are still among the lowest paid industrial workers in Namibia. Furthermore, since its inception, labour relations have been tense at the company with the lack of wage increases as the main source of conflict. This study revealed that there are internal and external challenges that face the success of AGOA in SSA countries. The internal challenges relate to the ability of companies to fully benefit under AGOA due to internal capacity constraints whilst external constraints are the end of the Multi Fibre Agreement (MFA) coupled with the attractions offered by China as an investment location.</text>
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                <text>Ntwala Mwilima and Herbert Jauch</text>
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                  <text>This collection holds full-text scans of the "Ethnological Publications" published by the Union of South Africa government regarding South West Africa (Namibia). Most were authored by O. Köhler and printed by The Government Printer, Pretoria</text>
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                <text>No. 44 in a series of government publications titled "Ethnological Publications." This issue discusses Otjiwarongo district: history, ecology, education, Waterberg East Reserve, livestock, demographics, urban areas, ethnicity, and other statistics.</text>
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