D.Litt. et Phil. (Folklore) / Please refer to full text to view abstract

Doctorat en philosophie et lettres / info:eu-repo/semantics/nonPublished

For the Himba, deeply embedded cultural symbols—traditional daily way of life, traditional beliefs about the sacredness of cattle, and religious beliefs of ancestral worship—are of ancient origin and have been retained in their culture throughout all of recorded history. While they still exist in Himba society today, some scholars have observed a potential widespread generational shift in adherence to these core cultural values and beliefs. This study presents the findings of 41 in-depth interviews with members of the Himba tribe in northern Namibia—specifically Opuwo and Otutati—ages 18 to 65. It examines the degree to which cultural differences are emerging as a result of exposure to various influences including modern media. Special attention is given to differences among generational groups—young, middle-aged, and older Himba—that have occurred in the Himba daily way of life. Cultural differences are indicated by beliefs regarding dress and living style, cattle, and ancestral worship—the three major, deep-rooted Himba cultural symbols. Three theoretical explanations for culture change are discussed in order to explain observed differences among generational groups. Implications for culture change are provided as well as areas requiring future study. This study is unlike any other conducted among the Himba in that it formally addresses the degree to which cultural change of core cultural values exists. Himba culture has proven to be resilient to foreign influences, but some observers suggest that this is changing. Given the resources, times, and methodological restraints involved in this study, it was necessary to limit its scope to just an exploration of the existence of a potential widespread generational difference in Himba cultural values, and not an in-depth exploration of the reasons behind it. This research hopes to provide a foundation of research from which subsequent researchers can progress in our collective understanding of what Himba generational changes are occurring and how these potentially unprecedented changes have occurred.

This study focuses on the transnational role and involvement of interest groups in the water politics of two Southern African international river basins – the Kunene and Orange Rivers. The thesis is in part based on the theory of social constructivism, with the purpose of investigating the extent to which the collective transnational activities of interest groups, regarding the implementation of WRMPs in selected Southern African international rivers, lead to the undermining of the acceptance of the actions and policies that are authorised at the state level of world politics. Two case studies were analysed namely the proposed Epupa Dam and the Lesotho Highlands Water Project (LHWP). Regarding the problem statements and the chosen theoretical approach, a number of findings were made. Firstly, interest groups posed a substantial challenge to the national and international ‘agential power’ of the states., although the erosion of the policies initiated at the state level differed in respect of the two cases. In the Kunene River basin, the interest groups have moderate international ‘agential power’ and moderate to high domestic ‘agential power’. Namibia’s international and domestic ‘agential power’ is substantially lower than that of the interest groups, mainly on account Angola opposing plans for a dam at Epupa. In the Orange River basin, the interest groups have high domestic ‘agential power’, especially the Lesotho interest groups, and moderate international ‘agential power’. The reason for the high domestic ‘agential power’ of the Lesotho-based interest groups is Lesotho’s reflexive ‘agential power’. This reflexivity is a direct consequence of Lesotho’s changing identity from a politically unstable to stable state. South Africa’s international and domestic ‘agential power’ is higher than that of the interest groups, mainly because the South African government went ahead with plans to construct the LHWP in an era where there was little opposition to the project. Since there was no interest group involvement during the planning phase of the LHWP from 1956 to 1986, there was no interest group challenge of the LHWP. Also, the interest groups could not effectively challenge the economic power of South Africa. Furthermore, the ANC changed its stance from being anti-LHWP in the 1980s to pro-LHWP when it became the ruling party. This meant that the Project was backed by the ruling party’s ideological power. Thus, it was concluded that interest groups had a significant role and influence on the water politics regarding the WRMPs in the international river basins of Southern Africa. The thesis contributes to the body of research on water politics in a number of ways. First, the study contributes to an understanding of the reasons why interest groups are transnationally involved in water politics and of the roles they play in this process. Second, a theory of water politics (hydro-normative commensalism) was developed, that primarily focuses on the role of norms in water politics. Third, a new definition of water politics was developed, stating that water (hydro-) politics is the transnational interaction, through norm creation and utilisation, between a plethora of non-state and state actors, varying from individuals to collectivities, regarding the allocation and use of, and perception towards domestic and international water resources. The relationship between the state and interest groups is increasingly transnational because of a diminishing capacity of the state to insulate itself from the influences of non-state actors regarding the implementation of policies. / Thesis (DPhil (International Politics))--University of Pretoria, 2006. / Political Sciences / unrestricted

Bibliography: pages 194-207. / This contextual archaeological narrative explores the relationship between material culture and social relations, with reference to social, economic, environmental and political changes taking place in Himba and Herero settlements in far north-western Namibia. A starting point is that changes in the organization of space and use of material culture cannot be understood as merely expressing changed social and economic conditions and/or changed value systems. It is necessary to examine how socio-economic conditions and cultural values and ideas work together to transform, produce and maintain cultural representations. By focusing intimately on one semi-nomadic herding community over a five-year period,(where domestic space has to be reconstituted, both physically and conceptually, each time a group relocates,} the study probes how meaning is differentially invested in the spatial order that people build and live in, how the material goods they make, borrow, lend, buy and use recursively come to have and hold meaning, and how and why this meaning changes. In mapping space and material goods at more than 100 wet season and dry season camps and homesteads, a number of discourses are tracked: changing gender relations, changing relations between different generations, people's relationships with natural resources, the spatial relations of former hunter-gatherers now living as herders, as well as material culture conformities and nonconformities between Himba and Herero households. A key concern is to re-empower social actors, past and present, in the creation of (archaeological) meaning. A number of case studies show that meaning is not inherent in space or material goods; people activate meaning by their strategic interpretations. This has implications for both method and theory in archaeology, as well as for the contemporary research and rural development process in Africa. While challenging assumptions about what is knowable from the past's material remains when such remains are, inevitably, recontextualized in a particular present, the thesis contributes to knowledge about material culture and social change and thus offers a number of research directions which could contribute to a more reflexive, dialogic and socially relevant archaeology.