Traditional Marriage and Cultural Significance Among the Ovaherero People: Insights from Mr. Tjijeura

 

Traditional Marriage and Cultural Significance Among the Ovaherero People: Insights from Mr. Tjijeura

I am just an ordinary Omuhimba man with not much knowledge. I possess skills like my fellow Ovahimba people. I used to be called "Dr. of Wisdom," but I only have the wisdom of listening and transcribing what I hear. As a Himbacracy Philosopher, a term coined from Omuhimba rule based on Ovahimba principles, it concerns reality and truth. It focuses on the quality of being genuine or real, emphasizing authenticity, legitimacy, and truth, often rooted in Himba traditions. Studying the history and culture of the Ovaherero people, particularly in Kaokoland, reveals that every aspect of our culture holds deep significance. Our culture shares many customs with the broader African context, which I'd like to educate you about at another time. However, today, I want to discuss a topic Mr. Tjijeura mentioned to me two weeks ago concerning the concept of community property in the context of marriage, known in Otjiherero as "Orukupo rombapira ongara/ondumbu," meaning the marriage of the yellow paper.

I inquired about the yellow paper marriage with Mr. Tjijeura, who strongly opposes it. He also opposes the new Namibian marriage known as "Orukopo ro-theme," meaning the marriage of theme, but we will save that topic for another discussion. Mr. Tjijeura expressed his inability to grasp the significance of court marriage with an attached yellow paper from the court, as it lacks proper meaning in the context of Namibians and Africans in general. He argued that many marriages lack the blessings of our ancestors, which is why they often do not endure. In fact, just last week, approximately 100 couples filed for divorce in a single day. This illustrates that many people enter into marriages without truly comprehending the terms and conditions involved. The root of this issue, Mr. Tjijeura believes, lies in our overvaluing of Western culture to the detriment of our own.

According to Mr. Tjijeura, our ancestors' marriages were always within the village, ensuring that everyone shared the same culture, which facilitated mutual understanding. In contrast, nowadays, some people are compelled to enter into marriages that are not aligned with their culture, leading to the instability and eventual dissolution of these unions. Many women, he observed, marry for status and financial security rather than genuine love. Mr. Tjijeura's perspective is that marrying someone who does not understand their own culture or that of others is akin to a black person aspiring to become white—a fundamental disconnect.

Marriage, he emphasizes, is intrinsically linked to our ancestral roots. Failing to follow the proper procedures, including obtaining a strong blessing from the holy fire, or lacking the approval of our ancestors, renders such marriages destined to falter, in Mr. Tjijeura's view. He pointed out that not all families are suited for marriage; some individuals are naturally more inclined towards other paths. Due to their troubled history or other factors, these individuals may struggle to maintain a marriage.

In a lighter vein, Mr. Tjijeura humorously mentioned that some women, despite their mothers and grandmothers never marrying, still insist on marrying. He playfully questioned where the notion of marriage would come from if none in their family lineage had ever embraced it.

 

The Himbacracy Philosopher

Journey of Resilience and Transformation: A Portrait of Ms. Ndeshipewa Tinie Mukaa-Tjiraa Ndjona-Top Khukuyou Lazarus-Willem

Ms. Ndeshipewa Tinie Mukaa-Tjiraa Ndjona-Top Khukuyou Lazarus-Willem

Journey of Resilience and Transformation: A Portrait of Ms. Ndeshipewa Tinie Mukaa-Tjiraa Ndjona-Top Khukuyou Lazarus-Willem

I used to emphasize that everyone's journey is unique, even within the vast Kunene region. In the heart of this region's capital, there resided an extraordinary lady named Ms. Ndeshipewa Tinie Mukaa-Tjiraa Ndjona-Top Khukuyou Lazarus-Willem. She is not only a friend of mine but also someone I consider a significant member of our society. Our bond extends beyond mere friendship; we share confidential stories, engaging in profound discussions about life's intricacies. Occasionally, our conversations transcend ordinary boundaries, delving into topics that go beyond the norm. The individuals from the Rua-IK group, who are acquainted with us, can attest to the depth of our connection.

What sets her apart is her remarkable ability to maintain composure even in moments of discontent. She belongs to that category of women who can express displeasure without uttering a word. Our dynamic allows us to communicate openly, regardless of the circumstances. Our interactions are unrestricted, enabling us to explore various subjects and even touch upon matters involving our mutual friends.

Her journey has seen its share of transformations. Initially lacking a proper road to traverse, she adopted the name Mukaa-Tjiraa as she gained access to a more defined path. At the time, I didn't fully comprehend the significance behind the name change. Nowadays, she refers to herself as Mrs. W... and so forth. She remains an integral part of my life—a steadfast friend. Moreover, she is an active member of the group "Girls-Power," a name they coined during their youth. As they transition into womanhood, the possibility of a name change looms, perhaps to "Women's-Power" or something else entirely.

Returning to her journey, she exemplifies the resilience of those who pursue employment opportunities despite their qualifications. Her versatility is admirable, as she has taken on various roles while awaiting a job aligned with her qualifications. Her journey serves as an inspirational model for others. Before her teaching career, she worked as a shopkeeper at Opuwo Spar Shop, stationed at the teller's counter. Subsequently, she joined the International University of Management (IUM) at the Ongwediva Campus to further her education. Throughout her academic pursuits, she remained connected to her roots, returning to Spar Shop during holidays until she completed her studies.

Following her academic accomplishments, she secured a position within the Ministry of Education as a Teacher—a remarkable achievement. Her journey serves as a testament to the importance of seizing opportunities to ensure a stable livelihood. I hold her in high regard and hope that her journey inspires not only her friends but also countless others to pursue meaningful paths that provide sustenance and fulfillment.

The Himbacracy Philosopher

Preserving Cultural Identity Through the Written Word: Lessons from the Himbacracy Philosopher

 

Preserving Cultural Identity Through the Written Word: Lessons from the Himbacracy Philosopher

As articulated by the Himbacracy Philosopher, the essence of our cultural stronghold remains untainted; nevertheless, we have faltered in documenting and elucidating our cultural heritage. In embracing the collective identity of educated Omuhimba or Ovahimba, it is undeniable that we have yet to contribute substantially to the chronicling of our own cultural tapestry.

The legacy of Otjihimba stands as a revered and unparalleled facet of Namibia's cultural mosaic. Our culture has remained unblemished by transgressions, yet the rapid evolution of the world has outpaced our efforts to capture it in words. Thus, there arises an imperative for us to have inscribed more comprehensively the tenets and traditions that shape our being.

Our shortfall does not lie in a lack of adaptability, but rather in our inability to commit our cultural essence to written form. This missed opportunity not only hampers the widespread recognition of our culture but also endangers the preservation of our unique cultural identity. The underlying message is clear: with evolution comes an obligation to translate our transformation into narratives that safeguard our heritage.

Declining the task of documenting our own culture is not inherently flawed. Nonetheless, should our perspectives fail to synchronize with the pace of change, the consequential fading of our culture could lead to an erosion of personal identity.

In summation, the privileges enjoyed in the past are susceptible to replacement by the trends of the future. The absence of overt misconduct notwithstanding, the scenario arises wherein others seize the momentum and impeccably seize the moment. In such instances, we stand to lose and falter while they meticulously script the culture they aspire to, subsequently marketing it back to us.

To undertake personal growth and alteration affords a second chance at redefinition. Conversely, being coerced into transformation by external forces mirrors a sense of abandonment. Those who abstain from learning and self-betterment shall eventually find themselves irrelevant to their own cultural context, a lesson that will be learned through hardship and expense.

I embarked on composing this statement subsequent to a conversation I had with two individuals of similar age from the Otjiuondo-Tjonjose yoNgua yaKaoko community: Katamunua and Uaurovandu. During this exchange, these two gentlemen engaged in a fruitful discussion regarding agricultural practices, a subject that prompted me to chronicle their insights. The impetus behind this decision stemmed from Katamunua's assertion that our proficiency in farming was nurtured from an early age, a sentiment I concurred with wholeheartedly. He postulated that it is improbable for a Omuherero child to pursue a formal education at a university to specialize in animal husbandry and livestock management.

His perspective resonated with me, as it dawned upon me that universities might hold value primarily in instructing us about disease prevention within our livestock and transforming our animal-rearing endeavours into profitable ventures. It became clear that farming constitutes an integral facet of our cultural heritage; its abandonment would signify a forfeiture of our cultural identity. Throughout history, the rearing of livestock within the Ovaherero community has been ingrained, stretching back countless centuries. Thus, it becomes apparent that farming is not merely an activity but a cultural artefact, vital for our survival and existence.

Their discourse reverberated with a message emphasizing mutual care and support. They emphasized the importance of age mates forging connections, understanding each other's experiences, and learning about survival strategies. This interconnectedness serves as a vital resource, enabling us to offer aid during challenging times.

In conclusion, the exchange with Katamunua and Uaurovandu served as a poignant reminder of the enduring significance of agriculture within our culture. Their insights underscored the critical nature of preserving this age-old tradition, not only for its economic benefits but for the sustenance of our cultural heritage and the network of support it fosters within our community.

The Himbacarcy Philosopher

 

 

"Navigating Marriage and Stress: Exploring Perspectives on Relationships and Freedom"

       Musengaua Given Abubakar Tjijeura

"Navigating Marriage and Stress: Exploring Perspectives on Relationships and Freedom"

I had a conversation with my friend Musengua Given Abubakar Tjijeura some time ago. During our discussion, he was not yet married, but he spoke extensively about the importance of managing stress, particularly stress arising from relationships with women. He suggested that I conduct some research on this topic if I disagreed with him. Instead of fully agreeing with his perspective, I opted to seek out some research materials. However, I primarily turned to reading the Bible to gain wisdom, as it is regarded as a valuable source of ethical guidance from a Western perspective.

While delving into the Bible, I came across a relevant passage in Proverbs 21:9 that resonated with me: "It is better to live in a corner of the housetop than in a house shared with a quarrelsome wife." This verse highlighted the idea that it is preferable to have solitude than to live in discord with a contentious spouse. This experience made me realize that while many men desire to get married, a significant challenge lies in encountering women who restrict their partners' freedom. Tjijeura often conveyed the notion that the problem isn't solely about marriage itself, but rather about marrying the wrong person. He believed that women, by nature, possess greater intelligence than men. He also mentioned that a woman can maintain a facade for an extended period, even up to a decade, if her intention is to secure a marriage.

In summary, my discussions with Musengua Given Abubakar Tjijeura, coupled with my research and contemplation of biblical wisdom, have led me to the understanding that while marriage is a desired outcome for many, the key lies in choosing a partner who supports mutual freedom and harmony.

The Author: The Himbacracy Philosopher

The Role of Maintenance in the Preservation of Namibia's Government Buildings: A Himbacracy Philosopher's Perspective.

 

The Role of Maintenance in the Preservation of Namibia's Government Buildings: A Himbacracy Philosopher's Perspective.

Introduction

In the quest to unravel the reasons behind the decay and eventual collapse of government buildings in Namibia, a Himbacracy Philosopher dedicated five months to conducting personal research. Through the unique lens of Himbacracy philosophy, the philosopher sought to understand why maintenance practices were lacking in the country and proposed a solution to address this issue. This article delves into the findings of this study and highlights the significance of maintenance in preserving the structural integrity of government buildings.

Understanding the Himbacracy Point of View

Himbacracy is a philosophical perspective that places a strong emphasis on maintaining and preserving resources. Drawing from their own cultural heritage, the Himbacracy Philosopher recognized that maintenance is deeply ingrained in the traditional practices of the Himba people, who build their homes using simple materials like tree branches and cattle dung. They have long understood the importance of regular maintenance, which involves replacing worn-out materials with new ones gathered from their surroundings. Applying this viewpoint, the philosopher investigated how this concept could be beneficial on a larger scale, particularly in the context of government buildings.

Identifying the Problem: Lack of Maintenance

The research unveiled a critical issue plaguing Namibia's government buildings the absence of proper maintenance. Over time, neglecting regular upkeep and repairs has resulted in the gradual deterioration of infrastructure across the country. This deterioration not only affects the appearance of buildings but also poses safety hazards to occupants and the public.

Private and Public Companies: The Solution

To address this challenge, the Himbacracy Philosopher proposes the establishment of maintenance-focused companies, both in the private and public sectors. These companies would be dedicated to maintaining government buildings throughout the nation. By leveraging the expertise of trained professionals, these entities would ensure that routine inspections, repairs, and necessary renovations are carried out promptly.

The Philosopher emphasizes that waiting until a building is on the brink of collapse before seeking help is a reactive approach that poses significant risks. Instead, a proactive strategy of consistent maintenance can significantly extend the lifespan of government infrastructure and reduce overall repair costs.

Benefits of Embracing Maintenance Culture

Adopting a maintenance culture in Namibia offers numerous benefits. Firstly, it would enhance the longevity and functionality of government buildings, enabling them to serve the nation's needs for extended periods. Secondly, regular maintenance would contribute to cost savings in the long run, as addressing minor issues promptly can prevent them from escalating into major, costly repairs. Thirdly, a well-maintained infrastructure can create a positive impression of the nation both locally and internationally, boosting investor confidence and tourism.

Cultural Values and Modernity

The Himbacracy Philosopher highlights the importance of blending cultural values with modern practices. While traditional methods of maintaining huts have served the Himba community well, integrating these principles into the contemporary context can lead to sustainable development. The proposal to establish maintenance companies aligns with the Himbacracy belief in preserving resources and nurturing the environment for future generations.

Conclusion

In conclusion, the Himbacracy Philosopher's research sheds light on the need for a comprehensive maintenance approach to safeguard Namibia's government buildings. By embracing a maintenance culture and establishing specialized companies dedicated to this task, the nation can ensure the preservation and functionality of its critical infrastructure. Drawing from the Himbacracy philosophy, this proactive approach not only aligns with cultural values but also holds the potential to elevate Namibia's status as a responsible and forward-thinking nation on the global stage.

Uerimanga Tjijombo

The Himbacracy Philosopher

Himbacracy

 

Himbacracy

Himbacracy (noun):

Pronunciation: Him-buh-krey-see

Definition: The quality of being genuine or real; the state of something being authentic, legitimate, and true, often based on Himba rule.

Origin: Coined by Uerimanga Tjijombo, Himbacracy is a combination of two words, "Himba" and "Cracy," referring to the authentic and legitimate nature typically associated with the Himba rule.

Example usage:

·         The cultural heritage of the Himba people upholds the principles of Himbacracy, valuing authenticity and truthfulness.

·         The organization's commitment to Himbacracy ensures that only genuine products are delivered to customers.

·         The academic research conducted under the framework of Himbacracy aims to uncover the true nature of the phenomenon.

Note: Himba refers to an ethnic group in Namibia known for its distinctive culture and traditions. The term "cracy" is a suffix derived from the Greek word "kratia," which means "rule" or "government."

When added as a suffix to a word, it indicates a form of government or rule based on the root word. For example:

1. Democracy: Rule by the people; a system of government in which power is vested in the citizens and exercised by them directly or through elected representatives.
2. Autocracy: Rule by a single individual with unlimited power and authority.
3. Bureaucracy: Rule by a system of administrative departments and officials; a form of government characterized by excessive red tape and rigid procedures.
4.  Plutocracy: Rule by the wealthy; a system of government in which power is held by a select group of individuals who possess significant wealth or economic influence.

Therefore, when referring to "Himbacracy," it can be understood as a form of rule or governance associated with the Himba people or based on their cultural values and traditions.

In the picturesque village of Otjiurunga, nestled amidst the vast landscapes of Namibia, a young boy named Uerimanga Tjijombo came into the world. From a tender age, Uerimanga was captivated by the beauty of his surroundings, the rich traditions of his Himba heritage, and the profound wisdom that flowed through his village.

Growing up in Okandombo village, Uerimanga had the privilege of experiencing the daily rhythms of Himba life. He watched with wide-eyed wonder as the elders shared their stories under the starlit sky, imparting ancient knowledge and instilling a deep sense of respect for their cultural heritage. Uerimanga was particularly drawn to the teachings of authenticity and truth that underpinned his community's way of life.

As he embarked on his primary school education, Uerimanga's thirst for knowledge continued to grow. He excelled in his studies, but it was the lessons learned outside the classroom that shaped his understanding of the world. His interactions with the Himba elders, the conversations held in the shade of the acacia trees, and the countless moments of introspection led him to question the meaning of authenticity in a rapidly changing world.

Driven by a burning curiosity, Uerimanga delved deep into Himba history, philosophy, and spirituality. He spent hours in the village library, pouring over ancient texts and seeking wisdom from the past. As he learned about the profound connection between his people and the land, he realized that the true essence of their way of life was grounded in authenticity.

One fateful day, while sitting beneath the towering baobab tree that held the collective memories of his ancestors, Uerimanga had a revelation. He realized that the principles he had embraced throughout his life honesty, sincerity, and the pursuit of truth were not just personal values but a philosophy that could guide individuals and communities toward a better future.

Uerimanga coined the term "Himbacracy" to encapsulate this philosophy, inspired by his beloved Himba heritage. Himbacracy represented the state of being genuine, authentic, and true a call to embrace one's true self, live in harmony with others, and honour the wisdom of the past. Uerimanga believed that Himbacracy could serve as a guiding light for humanity, transcending borders and cultures.

Word of Uerimanga's Himbacracy philosophy spread like wildfire. People from far and wide traveled to Okandombo village, seeking the wisdom of the young visionary. Uerimanga's humble home transformed into a sanctuary, where seekers of truth found solace and inspiration. The village itself became a testament to Himbacracy, a living embodiment of its principles.

Under Uerimanga's guidance, Okandombo village flourished. The villagers embraced Himbacracy as a way of life, cultivating deep connections with their heritage, nurturing the land, and fostering an atmosphere of openness and honesty. Their harmonious existence and commitment to authenticity served as a powerful example for neighbouring communities and the world at large.

As years turned into decades, Uerimanga's influence extended far beyond the village of Okandombo. His teachings touched the hearts and minds of countless individuals, sparking a global movement centred around Himbacracy. People from diverse backgrounds, cultures, and nations began to embrace the philosophy, realizing that the pursuit of authenticity and truth was a universal endeavour.

Uerimanga Tjijombo, the humble Himba boy from Otjiurunga, had become a revered figure, an ambassador of Himbacracy. Yet, he remained grounded, never losing sight of the village that had shaped him. He continued to guide and inspire, always reminding others that the power of Himbacracy resided within each and every person, waiting to be awakened.

And so, the story of Uerimanga Tjijombo and Himbacracy endured, a testament to the transformative power of one individual's vision and the enduring wisdom of a culture steeped in authenticity. Through his teachings, Uerimanga had woven a tapestry of truth, unity, and genuine connection, leaving an indelible mark on the world and igniting a collective quest for a more authentic existence.

By: Tjizapaha Morata Tjijombo

The Changing Dynamics of Relationships: Exploring the Challenges Faced by Muheke Ndjai and Tuamanehi Utjavari

 

The Changing Dynamics of Relationships: Exploring the Challenges Faced by Muheke Ndjai and Tuamanehi Utjavari

Introduction:

The lesson of being single varies from person to person, but for Muheke Ndjai and Tuamanehi Utjavari, it is a unique experience that requires understanding. They shared their concerns with me, expressing that their single status is due to the lack of capital to start a relationship, high living costs, unhealthy competition among bachelor men, poor infrastructure, fear of rejection, harassment from neighboring men, limited support, a scarcity of lies, sponsors, and sugar daddies, high maintenance costs, and the unavailability of their desired partners. It's clear that finding a suitable companion in today's world requires significant effort. Moreover, they point out the changing dynamics influenced by money and democracy, which have altered the traditional practices of our ancestors.

The Changing Relationship Landscape:

Muheke Ndjai and Tuamanehi Utjavari highlight several factors that contribute to their decision to remain single. Firstly, financial constraints play a significant role, as they lack the necessary capital to initiate and sustain a relationship. In the modern world, the high cost of living has made it increasingly difficult for individuals to afford the expenses associated with committed relationships. This financial strain has created a sense of competition among bachelor men, who find it challenging to meet the demands of potential partners.

Infrastructure and Gender Dynamics:

Another major obstacle emphasized by Muheke Ndjai and Tuamanehi Utjavari is the lack of proper infrastructure to maintain relationships. The absence of adequate facilities and services hampers the progress of romantic connections, making it difficult for individuals to foster and sustain meaningful partnerships.

Fear and External Influences:

Moreover, both individuals express apprehension towards the opposite gender. Fear of rejection or negative experiences can lead to hesitancy in pursuing relationships. Additionally, Muheke Ndjai and Tuamanehi Utjavari mention the harassment they face from neighboring men who are attracted to women, which further complicates their desire for companionship.

Societal Factors and Cultural Shifts:

Muheke Ndjai and Tuamanehi Utjavari touch upon societal changes that have influenced the dynamics of relationships. They speak of a scarcity of support, lies, sponsors, and sugar daddies, suggesting that external financial assistance and resources have become essential in contemporary relationships. This shift in expectations and dependencies has resulted in a significant departure from traditional practices.

The Impact of Democracy and Intercultural Marriages:

The influence of money and democracy is apparent in Muheke Ndjai and Tuamanehi Utjavari's discussions. They observe that the ability to maintain a relationship now depends on financial capacity, indicating that women nowadays are more inclined to choose partners who can provide for them. This contrasts with the historical practices of "muatje waomo" or "wahongaze," where marriages were based on different criteria. The authors attribute this shift to the proliferation of money and the adoption of democratic principles, which have changed the nature of relationships and marriage.

Preserving Cultural Values:

The discussion turns to the importance of cultural preservation and the impact of intercultural marriages on society. Muheke Ndjai and Tuamanehi Utjavari express concern over the dilution of their cultural values, attributing it to the influence of external cultures and the introduction of so-called democracy. They argue that maintaining cultural practices is crucial for the preservation and cohesion of their community.

Critics and Philosophical Perspectives:

Acknowledging potential criticism, Muheke Ndjai and Tuamanehi Utjavari highlight the importance of embracing diverse perspectives to develop and refine one's own ideas. While not everyone may support their views, they believe that constructive criticism can lead to the formation of new and more robust ideas.

Conclusion:

The experiences shared by Muheke Ndjai and Tuamanehi Utjavari shed light on the intricate challenges faced by individuals seeking romantic relationships in today's society. Financial limitations, high living costs, unhealthy competition, lack of infrastructure, fear of rejection, harassment, limited support, and shifting cultural values all contribute to the complexity of finding a compatible partner. Furthermore, they emphasize the importance of cultural preservation and critique the influence of money and democracy on relationship dynamics. Ultimately, these observations prompt us to reflect on the changing landscape of relationships and the evolving values within our communities.

Uerimanga Tjijombo

The Himbacracy Philosopher