Multidisciplinary Research Centre (MRC)

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Developing resilient collective identity in Doro !Nawas conservancy to sustain collective action
(University of Namibia, 2012) Mosimane, Alfons W.
Conservancies are faced with multiple challenges that require research to advance knowledge and understanding of collective action to manage the collective use of common pool resources (NACSO, 2010). Nkhata and Breen (2010) identified the understanding of governance systems and how these are devolved as an obstacle to the performance of CBNRM in Southern Africa. The challenging circumstances in conservancies could cause conservancy members to lose interest and committees to stop functioning (NACSO, 2010). This situation could threaten the CBNRM sector and natural resources management in Namibia. The goal of this study is to investigate the proposed collective identity framework, to understand and build a resilient collective identity in the management use of common pool resources (CPRs) in social-ecological systems. The objectives of the study are: (i) to examine the relationship between collective identity and collective action in building a resilient social-ecological system in Doro !Nawas conservancy; (ii) to investigate how the collective identity attribute identification varies over time in Doro !Nawas conservancy; how identification links conservancy members to the conservancy collective identity, and how changes in the conservancy may result in actions that are consistent or inconsistent with the conservancy’s collective identity; and (iii) to study how the collective identity attribute, affective commitment, varies over time in Doro !Nawas conservancy; how affective commitment links conservancy members to the conservancy collective identity; and how change in the conservancy may result in actions that are consistent or inconsistent with the conservancy’s collective identity. The study takes the position that the adaptive cycle model offers an approach for understanding the continuous dynamic processes inherent in collective identity and the collective action to manage the use of CPRs. Thus, the study incorporates the collective identity framework of Ashmore, Deaux, and McLaughlin-Volpe (2004) into Hollings’ adaptive cycle (2001) to provide an approach to understand change in collective identity and the implications for resilience of social-ecological systems. The methodological framework used is a case study approach. A single case study is an appropriate method for understanding complex social phenomenon like identification and affective commitment within its context (Yin, 2004). In this study, Doro !Nawas conservancy is selected as a representative or typical case of the 59 registered conservancies in Namibia. The lessons from Doro !Nawas conservancy are informative about changes in conservancy collective identity in other conservancies, but cannot be generalized. The study interviewed 47 conservancy and committee members, and nine non-governmental and governmental respondents. In the formation phase of the conservancy collective identity in Doro !Nawas conservancy, the existing collective action of Versteendewoud Farmers Association used the notion of potential benefits for conservancy members and the process of establishing governance systems in accordance with the legislation to develop identification and affective commitment to the conservancy collective identity. The lesson from this study is that the consultation and information sharing process in the formation stage with community members is an important phase that needs nurturing over time. Establishing a stronger relationship between community members, conservancy collective identity and the conservancy in the formation phase of the conservancy collective identity is essential for future stability in the conservancy. In accordance with the adaptive cycle, during the growth of conservancy collective identity phase, Doro !Nawas conservancy members had strong identification and affective commitment to the conservancy collective identity. The conservancy management committee members planned, implemented and managed conservancy activities according to the constitution. This translated the interests of the conservancy members into the conservancy’s collective identity. This was put into actions of participation in meetings and other activities. Simultaneously, conservancy members expressed positive emotions and developed a sense of belonging to and ownership of the conservancy which consolidated affective commitment to the conservancy. Growing wealth in conservancies to deliver more benefits to members is dependent on consolidating conservancy collective identity, to develop a stable natural resource base which offers an appealing product that attracts investors. In the collapse phase of the adaptive cycle identification with the conservancy collective identity is strong but the affective commitment is lost. The case of Doro !Nawas shows that management of the conservancy and the governance system contributed to lost affective commitment. The conservancy management committee was not managing the conservancy in the interests of conservancy members and in accordance with the constitution. And, the governance system was not appropriate to guide the conservancy management committee in the administration of the conservancy. The delay in intervention influenced affective commitment of conservancy members to the conservancy collective identity and the conservancy. The lessons from Doro !Nawas conservancy indicate the absence of a clear process to deal with a collapse in the conservancy could threaten the conservancy collective identity. Equally, there was no delineation of responsibilities from the policy perspectives as to who should intervene and give direction. The policy implication from the Doro !Nawas is that structures and processes need to be developed to address similar situations while they emerge so as to avoid large scale negative influences on conservancy member relationship with the conservancy collective identity. In the reconstruction phase of the conservancy collective identity, identification with the conservancy weakened and the conservancy identity had the potential to transform into a completely new identity. Doro !Nawas conservancy members’ identification declined when their dissatisfaction with the conservancy management committee was not addressed over a lengthy period of time. The lesson is that delay in intervention created potential for conservancy members to consider de-gazetting of the conservancy and establishing a new conservancy or a completely new collective action. In the case of Doro !Nawas the conservancy collective identity proved to be resilient enough to reorganize, amidst challenges of breakaway to establish a new conservancy. The study assumption for resilience of the conservancy collective identity is because the conservancy has a strong resource base with the potential to deliver the benefits conservancy members’ desire. This implies that were the wildlife resource base poor, as in the new conservancies, the chances are very high that the conservancy collective identity would be replaced by a completely new identity. The study concludes that the conceptual framework illustrated how conservancy collective identity resilience could be developed based on identification and affective commitment. Based on these two variables, members of the conservancy could either change or stabilize the conservancy collective identity.
Grazing land dispute between vaKwangali and Ovakwanyama and Ovandonga speaking people in Mpungu constituency in the Kavango Region
(University of Namibia, 2005) Shapi, Martin K.
Perspectives and experiences of students, academics and management on online learning during Covid 2020-2021 @ UNAM
(2023) Ngololo, Elizabeth; Shemuketa, Havelinus N; Biwa, Anna-Marrie; Shinyemba, Tobias; Kambeyo, Linus; Simon, Wilhelmina Etuna; Henock, Tulonga
Report on community perceptions on disaster management in the Caprivi Region
(University of Namibia, 2012) Shaamhula, Loide; Siyambango, Nguza; Van Rooy, Gert
Socio-economic and livelihood strategies of the Ehirovipuka Conservancy, Namibia
(University of Namibia, 2012) Lendelvo, Selma M.; Nakanyala, Jesaya
The Conservancy, a Community-Based Natural Resources Management (CBNRM) approach, implemented in the rural areas in Namibia was identified as the focus of this study. A Conservancy is an organised group of farmers living within a common boundary area and related cultural background, as well as sharing the same resources for their livelihoods (Sullivan, 2002). Namibian rural areas have undergone changes in terms of social structures and the use of the environment. The livelihood strategies of people have been changing over time due to changes in the resources base and accessibility. This case study focuses on the Ehirovipuka communal Conservancy, which is located in the north-western part of the Namibia and directly bordering Etosha National Park. The north-western part is regarded as the richest region for wildlife species in the country. The objective of this study was to examine changes in livelihoods in order to enhance understanding the perception of the community on the linkages between the natural resources base and the livelihood strategies in the area. This study employed both the household questionnaire survey and focused group discussions. A total of 111 households from 10 villages were randomly interviewed for the survey. In addition, six focus group discussions (FGD) were conducted in the two main settlements of the Conservancy, namely, Otjokavare and Onguta. The findings of the study showed that the Conservancy is characterised by a high dependency ratio 100% or 1:1. This ratio is high because the number of the dependent age (50.3%) is almost equal the number of independent age group (49.7%). In addition to this, the Conservancy is dominated by low level of education and a high unemployment rate. Most members of the independent age group (economically active) (60%) also indicated to be neither working nor looking for employment. Also, the majority of the household members have either not attended any formal education (44%) or have not completed primary education (48%). The households from this conservancy are engaged in various livelihood activities. These livelihood activities have been maintained over the years, although some have changed in order of importance. Livestock farming, mainly for own use purposes, emerged as the most important livelihood activity, followed by formal employment and old age pension grants. Most of the income generating livelihood strategies only became important during the 1980s, which suggests the shifting of the rural community to respond to the national cash economy lifestyle. Three factors that maintained the livelihoods activities in the Ehirovipuka Conservancy emerged as access through strong social relations, diversification of livelihood activities and the emergence of the community level support institutions such as the Conservancy. In conclusion, the Conservancy is perceived as community level support that contributes to the improvement of natural resources which most livelihood activities depend on, hence, leading to the resilience of most livelihood activities. The study recommended the following: (i) Although owning large herds of cattle is a cultural practice, there is a need to find ways to address this practice because it may lead to subsequent land degradation in the area, hence affecting the main livelihood activity of the area; (ii) Development of monitoring mechanisms for vegetation resources and landscapes is required to allow community leaders to make informed decisions; (ii) Community members need to practise mechanisms that are important in reducing human wildlife conflict such as herding, kraaling the livestock at night and others known to them as wildlife in their communities will continue to increase due to good management practices put in place by the conservancy; (iv) Social cohesion among conservancy members should be promoted as this could be crucial to reduce vulnerability among poor households; (v) Employment creation through tourism initiatives in the conservancy could help in tackle the need for employment among those economically active members of the community; and (vi) There is a need for further research to understand the implementation of the conservancy activities and its contribution to sustainable development.
Study on fermented milk (Omashikwa) in northern Namibia (Ohangwena, Oshana, Oshikoto and Omusati) regions
(2012) Heita, Lusia; Cheikhyoussef, Ahmad
EXECUTIVE SUMMARY: Traditional fermented milk products are widely consumed in the entire world. These products are an important supplement to the local diet and provide vital elements for growth, good health and an appreciate flavor. In Namibia there are many types of fermented milk which are commonly eaten by local people. This study focused on Omashikwa which is the traditional fermented milk of Oshiwambo speaking people and mostly found in four regions Ohangwena, Oshikoto, Oshana and Oshikoto. The purpose of this study was to collect fermented milk samples and to document the processing and the house hold preservation methods of Omashikwa. The samples collected will be used to examine the antimicrobial properties of Lactic Acid Bacteria or LAB isolates with potential probiotic use in order to control and eliminate the spread of harmful bacteria in food products. A total of 13 samples were collected and 13 questionnaires were filled in. The first region visited was Ohangwena region in which one village was surveyed, then Omusati region; three villages, Oshana four villages lastly Oshikoto only two villages. The pH of the samples was done in the field using a pH meter. The pH average ranged between 3.44 - 3.83. There was no significant difference in the house hold processing method of the Omashikwa among the Oshiwambo speaking people. Regarding the indigenous knowledge, all respondents indicated that the milk have social value as it act as a source of income to many. The milk has a very short shelf life of only seven to twelve days.
Study on indigenous fruits and ethnobotanical uses in Ohangwena and Oshikoto regions
(2012) Cheikhyoussef, Ahmad; Embashu, Werner; Heita, Lusia; Potgieter, Sannette
SUMMARY: Research into Indigenous Knowledge System Technology (IKST) has been receiving increasing attention from various research institutions and Government Ministries in Namibia during the last five years. Indigenous communities in Namibia possess a rich traditional knowledge expressed in many practices in their communities. Indigenous wild edible fruits are available within the Namibian 13 regions which provide a rich source of vitamins and fibres for indigenous people’s diet. The aims of this study were to record the different IKST practices on the indigenous fruit trees in Ohangwena and Oshikoto regions. Three constituencies in Ohangwena region were surveyed; these including Okongo, Eanhana and Ondobe Constituencies. In Oshikoto region; only one constituency which is Onayena was included in the survey. A total of 65 respondents were interviewed; 54% women, 38% men and 8% both in group interviews. The majority of the people interviewed were in their thirty’s, with the youngest being 18 years old and the oldest being 98 years old. Thirty eight plant specimens were collected of which 24 are from Ohangwena and 15 from Oshikoto region, these specimens belong to 18 genuses and 23 species. Regarding to the indigenous knowledge; most of the respondents indicated that their knowledge on indigenous fruits was learnt mainly through their parents. Almost all of the respondents reported that the indigenous fruits and their products have social values such as it is presented to guests at special ceremonies, weddings, etc. In addition to their social values; health values have been reported also especially with regard to has flu. Some people depend on these fruits and their by-products to get income, for example Distilled liquor from Eembe (Berchemia discolor), Palm fruits (common practice in Oshikoto region). Most of the peoples reported that the traditional beer and wines are the main products made from these fruits.
Study on indigenous medicinal knowledge in Caprivi region
(2011) Du Preez, Iwanette C.; Nepolo, Emmanuel; Siyengwa, Riina; Shapi, Martin K.; Cheikhyoussef, Ahmad; Mumbengegwi, Davis R.
SUMMARY: Indigenous knowledge is defined as the uniqe knowledge in a given culture, which is passed on orally from generation to generation (Mapaure & Hatuikulipi, 2007; Dan et al., 2010). This indigenous knowldege is regarded as valuable and considered as the local people’s capital (Mapaure and Hatuikulipi, 2008; Cheikhyoussef et al, 2011), and if not preserved, it may be lost forever to society. The study on Indigenous Medicinal Knowledge in Caprivi region was done in collaboration with the Directorate of Research Science and Technology (DRST) of the Ministry of Education, and was done as a continuing research work for the national survey on Traditional Healing in Namibia. The traditional medical systems are generally based on the uses of natural and local products which are commonly related to the people’s perspective on the world and life (Toledo et al. 2009). Traditional African medicine is 'the sum total of practices, measures, ingredients and procedures of all kinds whether material or not, which from time immemorial has enabled the African to guard against diseases, to alleviate his/her suffering and to cure him/herself' (Busia, 2005). The traditional healing practices in Namibia have been studied by a number of researchers (Shapi et al, 2009; Dan et al, 2010). The aim of this national survey will be to create a database based on the indigenous knowledge of medicinal plants used by traditonal healers and/or knowledge holders to treat a variety of ailments and diseases, as well as for cultural beliefs and practices. As such, the overall aim of this fieldtrip was to interview traditonal healers in the Caprivi region and retrieve as much information as possible with regarding to the uses of medicinal plants, and to collect voucher specimens to be deposited with the National Botanical Research Institute (NBRI), Windhoek, Namibia.
Survey on indigenous knowledge and household processing methods of Oshikundu: A cereal-based fermented beverage from Oshana, Oshikoto, Ohangwena and Omusati regions in Namibia
(2012) Embashu, Werner; Cheikhyoussef, Ahmad; Kahaka, Gladys K.
SUMMARY: The aim of this study is to survey the indigenous knowledge and Household processing methods of Oshikundu; a cereal-based fermented beverage from Oshana, Oshikoto, Ohangwena and Omusati Regions in Namibia. A field trip to the above mentioned regions was carried out from 16-21 April, 2012. A total of 22 Oshikundu samples were collected and 12 questioner on the traditional household processing method. Oshikundu was found to be acidic, with an average pH 3.56. Oshikundu has social values and serves as an important daily beverage in many households. Variations were not observed in household processing methods among the four regions and women over the age of 60 years old have shown interest and knowledge when it comes to Oshikundu. Interestingly, they were quick to point out that the Oshikundu brewed in the 21st century is not the genuine Oshikundu as they grew up drinking it. Furthermore, they attributed this to modernization, loss of interest in traditional knowledge and its practices, and lack of documentations. In addition, young people claimed they put sugar in Oshikundu to enhance the taste. It was interesting to learn that some people feared that researchers have (might) exploit their resources and knowledge, the art of processing, brewing Oshikundu. This can be linked to secrecy of Indigenous knowledge, where secrecy may be used to stop the unauthorized flow of information from the traditional knowledge holders to outsiders. Findings for similar research that involves communities’ participants should look at communication strategy to disseminate information back to the community
Understanding the perpetrators of violent crimes against women and girls in Namibia
(2008) Van Rooy, Gert
Understanding the perpetrators of violent crimes against women and girls in Namibia

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