When you observe an abusive relationshp you tend to question a lot about the more agressive partner & conclude that I don't want to b with someone like that or do something like that to my partner. But if you look at your judgmnt, you're biased becos u didn't look at th negative things that are done by the victim. Who is to blame? & who would you want to be in the end?



Let me give you my position on this one?

I for one, I would not want to be like anyone under any instance because I am who I was made. And either way if you are not able to judge objectively and learn how to empathically deal with such problems then I am afraid that your life will end up like one of the two people you observed.

Just a while ago, a friend called me & told me about her life since growing up, she witnessed her mother suffer from beatings by her father & since then she has hated that in her father and now the parents are only together for their sake but the mistake she is only realising now is that she sided more with her mom & got a negative attitude towards men in general. She fell in love with a guy & dropped the guy after she found out he drinks (not abusive towards persons or alcohol though), but ten years later she found him with his wife living a better life while she has been running from man to man trying to find a man who does not resemble her dad, now she wants him back ten years after, only to realise that she is living a life like her mothers but not because of anything other than trying to avoid mistakes her parents found themselves in... Now what is the difference? Live your life and try to be neutral in your dealing and avoid pointing fingers...

False CV claims becomes a risky concern in Namibia

By – Mr. Simeon Tonata Angombe
The severe level of unemployment rate and increased competition on the job front has come to push candidates to chance their hands at CV beautification in Namibia. Many people in Namibia especially those from the Liberation Struggle years and other recently liberated nations (SADC), have become a very good example of those who claim bogus academic credential in Masters and Post-Doctoral qualifications from far-away countries.
Before I continue with the academic part let us take a quick view on the few fellow Namibians who either fell victim to the political axing or reshuffle from different Management cadre and political office as far back as 1999 during the last reign of the Founding Father Dr. Sam Nujoma. Many people where Directors and heads of desks at different Ministries and other national entities, but they never had (proper) academic qualifications to serve in the positions they happened to be and unfortunately the performance level expected from them by state was not met because by default the Comrades were either naturally or academically incompetent or just fell out of state favour.
After this huge blow to the comrades many of them either sought and found employment elsewhere, some of them went for studies in neighbouring countries at trivial institutions, and some of them decided to escape into isolation and come out later with specious bejewelled Curriculum Vitae(s) to capitalise on the opportunities available under the new Pohamba Administration. Yes, most of them got back into the system and managed to rescue their lapsing accounts which they found hard to up-hold without their “entitled” jobs.
Let us face reality and listen to my true narration of this encounter with a certain Comrade at an interview two years back, I was made to understand that the Comrade holds a high qualification in a certain field (but then I kept wondering in which field precisely then), but never the less, the Comrade cannot even present a greeting in logical sequence, let alone present an argument other than bulldoze their position on an issue through the audience.
After the interview I heard the Comrade come out of the venue complaining that the “job he was being interviewed for does not fall under the qualification he hold because he has a PhD in Management and Administration, whereas the interview is focusing more into the History field”, the interesting part is yet to come though. I predict that it was out of leniency and pity, the panel decided to offer the Comrade Doctoral candidate the position, but then lucky me again, a friend of mine who has the same concern as I do happen to have made it through the interview and now is telling me that the PhD gentleman has re-phrased in his CV that he has “a Post Doctoral Degree in Political Science & Philosophy (History) of the 80s’ from a University in the Scandinavian countries”, but a copy of his PhD is nowhere to be found for proper reference to justify the CV claims.
My question is, what happened to the PhD in Management & Administration then? In Oshiwambo we have a say that goes like (“Ohoni yomukuluntu ongeyo”) – in direct translation into English it means that, (an elders’ shame surfaces in anger), so if your PhD colleague is not in a good mood after reading today’s New Era, that means he or she irked by the real truth in this article.
If you have a PhD in Political Science or Management & Administration, then why can’t you apply to lecture at the University in History, or at the Polytechnic to facilitate Business Administration studies since these institutions always seek applicants with competent qualifications in such or related fields each year? We have a very good example of qualified people such as the Swanu of Namibia’s President Usu. Maamberua, who resigned from Permanent Secretary position at Government after he was reshuffled from the Ministry of Finance to that of Prisons & Safety, he left and went to lecture at the University of Namibia, now why can’t, or (couldn’t), you do the same my stranded comrade Doctor(s)?
It is about time people of such fake arrogant attitudes accept reality and refrain from false CV claims at job-hunting because one way or another academic – wise young people like me will screen and expose the truth about you, mind you I am a practicing Researcher.
The advice I have to my fellow countrymen and women persistent with the bogus CV claims are that, let us refrain from such unethical practices and rather be honest with ourselves and nation so that we can assist and embrace one another for the better of our society. It is pointless to false fully claim having the necessary qualifications when you personally deem it fit to justify and satisfy your personal agenda.
It’s funny how I sometimes refer titles to some people who are humble in their dealings such as Mr. Bankie Foster Bankie, I used to think he has a PhD or may be a Historian Professor because of the logic, commitment and dedication to whatever project he might be involved in and through his academic writings and orientation, but yet he is one of the people who stopped me in my tracks while I was busy trying to justify him academically and told me that he is just “Mr. Bankie”, and then I thought, may be UNAM can think of giving him an honorary Philosophy Degree in African History especially concerning Pan-Africanism. Thank you!
*Mr. S.T.N.K. Angombe is a young active Politician, Humanities and Social Sciences expert, and a committed History scholar. You can read more articles and comment on his blog @ http://tonataangombe.blogspot.com or reach him through this electronic – mail address @ tonataa@gmail.com.

Swanu’s Democratic Socialism - The Solution 2 Namibian Social ills!

By - Mr. Tonata "The Political Doctor" Angombe

The current economic recession that the world is experiencing currently is due to the greed and exploitative manner in which the capitalist social and economic system is designed. The system exhausted the capital there is to use, and now no one seems to know what to do to find a solution. Well the SWANU most active and vocal representative here has a solution called - “Democratic Socialism” as an answer to this problem. Make the right cross in the right box in November 2009 to ensure a better and prosperous future for you and the future generation by considering voting for the SWANU Party.
And for those who, like me, are actually Democratic Socialists, it’s time to come out and say so.
Democratic socialism has brought a much better quality of life to the people in Scandinavia and France and Germany and Britain, and it has not erased one iota of the political freedoms we cherish in this country.
We need to move this country in the direction of democratic socialism.
We need a much sturdier social safety net.
The SWAPO government is wrongdoing and serves as a bad system that in this country, half of the population does not have enough food to eat during at least part of the year.
It’s a known disturbing fact that more than 80% of the Namibian people are without health care security, and the people very much need universal health care, but the drug companies and insurance companies have been and are still standing in the way for their own interests and not that of the people. And I believe, state intervention in this regard is the solution because the state has a social obligation to the people unlike the private sector that unfortunately much dictates our socio-economic life.
Our population is very young and easy to budget for, that we cannot afford to have a single child suffering as a street child. But then, under the so-called government of SWAPO, even now, one cannot calmly estimate or predict the life expectancy of a poor average Namibian child.
We need a much more egalitarian distribution of wealth and income, which will greatly improve and empower the lives of the youth, especially, and also move the social obligation of this country towards our poor people and the youths especially.
The small percentage of the so-called rich people in Namibia is the one controlling much of the percentage of the economy, while the large number of the working class and those eligible for work but can’t find it, and the rest are controlling below 30 percent of the economy. Our economy is controlled by the businesses owned by outsiders like the Chinese and countries of the west, which proves only that we are slowly but surely selling away our country.
Whether we like it or not, it is a very well known fact that Namibia is amongst the poor nations due to our current state, but are we in this group because we are impaired as a system of government to start manufacturing (industries) and investing (buying shares) in companies and establish businesses in our own and other countries? I believe our government is capable of owning businesses instead of allowing individuals (whether Namibian or foreign) to run businesses and make profits for their own interests and not that of the people of Namibia.
If the government has profit running businesses, then it can cater for the problems experienced by its population. SWAPO in economic endeavours has failed and will continue fail and drown us into debts and collapse if we don’t remove it and place a pro-poor, pro-Namibian and pro-youth interest government in place the SWANU Party led-government based on the principles of “Democratic Socialism”.
We need much more control over the economic giants that dominate not only our economy but our political system too, and this can only be rectified and with immediate effect implemented once we have a SWANU Party led government in Namibia.
Right now, capitalism is eating away at our democracy and the expectations and high hopes of reaping the fruits of independence were already shunned at the inception of the so-called independence.
So, thank you, my readers and I hope and wish that we will come to a conclusion that enough is enough and that it is about now the time we voted for a better change for a better difference in our Namibian society characterized by strengthening and empowering those that needs assistance and not favour any group of people on the basis of being previously disadvantaged or colour. Namibia does need a democratic socialist system very much. Act now because the ball is in your court my fellow citizens!

HOW COLONIALISM AND CAPITALISM IMPACT ON AFRICAN SOCIETIES, the Namibian case study;

By - Tonata "The Political Doctor” Angombe

Introduction

When attempting to find objective answers concerning the impact of colonialism and capitalism on African countries one must be cognisant of the fact business was practiced already in Africa and the question of making money (capitalism) existed and was not a completely new phenomenon to Africa. But of course, the Europeans came to fuel it (capitalism) up to a point where most Africans cannot cope often due to the fact that opportunities where blocked to avoid African interference.
In case of colonialism, the practice was not new either to the African continent because even though there was less a practice of conquest for other kingdoms by another group, with the exception of the Zulus under the great Shaka Zulu who conquered most of the Xhosa lands, African people were exposed to totalitarian rule in some sections of African kingdoms from their rulers. A classic example is that of Namibia were once Ombalantu was ruled by a King called Kamaku, whenever he travelled, his servants always carried around a traditional hut above him so that he would not burn from the sun, anyone who refused or rebelled to be part of the carriers would face execution. Another example is that of the autocratic former King of Ondonga called Kambonde Ka-Mpingana who was a polygamist, he had established a very strict rule that all beautiful women would be reserved for him (the King). He often conquered other men’s wives, it is said that he even forcefully took away a wife of one white man who was a farmer in Namutoni area and got married to her. (Adopted From oral encounters with elders when I was still young, 1996).
So, all these circumstances cannot be left unelaborated upon because they qualify to be judged as colonial practices, even though the truth must be told that European form of colonial rule came to be much worse.
The comparison and judgement that I deliberated upon above are viewed and qualify to be exemplified as forms of colonial and capitalistic practices that existed in the African continent before the Europeans engaged themselves with Africa. But let us understand that by then, traditional rulers were respected and sometimes worshiped unlike the Europeans who were seen as intruders. So, the question of the high respect that Africans accorded to their indigenous leaders should be understood that authoritarian rule seemed just right, unlike when European came to impose their leadership style on the African continent.
In answering this diverse question, I will be attempting a Namibian case study according to personal understanding and sources. This question will require one to have a background understanding of the initial economic policies that Europeans had in place when they undertook a mission to conquer Africa and the nature of the colonial activities that the colonisers engaged in.



1. Defining and understanding Colonialism and Capitalism:

I believe that colonialism and capitalism cannot be understood separately especially when we try to find answers to the impact that the two practices had on African society and family life. Jürgen Osterhammel refered to Philip Curtain’s description of ‘colonialism’ 1 “a domination of people of another society”, to give a more in-depth deliberation that such a general explanation of colonialism given by Curtin is not sufficient enough to explain ‘colonialism. Osterhammel’s is that’ 2 “Colonialism is a relationship of domination between an indigenous (or forcibly imported) majority and a minority of foreign invaders. The fundamental decisions affecting the lives of the colonised people are made and implemented by the colonial rulers in pursuit of interests that are often defined in a distant metropolis. Rejecting cultural compromises with the colonised population, the colonisers are convinced of their own superiority and of their ordained mandate to rule.” This definition makes it much easier for one to understand and contextualise colonialism to any society where it has been applied in Southern Africa, i.e. Namibia.
Capitalism is defined by L. Brown as 3 “The possession of capital or wealth; a system in which private capital or wealth is used in the production or distribution of goods; the dominance of private owners of capital and of production for profit”. This definition justifies my understanding that capitalism is a living system whereby only those with the rights to capital and machinery are producing for the whole society while the rest of the people who have no business skills or interests remain dependent on the “monarchs” of the society who happens to decide on the fate of the lives of the masses, and in my view, this is indifferent to colonialism whereby the political, social and economic powers was left in the hands of the minority (colonial administrations) during the colonial times.

2.Understanding African, (Namibian specifically), societies before Europeans came:

History has it that Namibia, with its diverse population currently, was mostly occupied by the Nama, Damara (Centre South), San (South east) and other Bantu (Aawambo – central north, Herero – central, Kwangari east north, Subiya, Lozi and Mafwe Far East up-north) groups of people. The Bantu people are known for a culture of owning and keeping large and small stock animals and also of owning fields where they grow their crops for subsistence purposes. While the Nama and Damara people to a certain extent kept small and large livestock but did not engage themselves in crop production like the Bantu people did. The San people exercised a nomad life and did not keep livestock as the Bantus or the Nama/Damara people.
The argument above is supplemented by Osterhammel when he said that 4 “The vast majority of people in colonised societies earned their livelihood from growing crops. Socially and culturally, they belonged to a rural milieu.” Yes, the land was collectively owned by the whole community, and this aspect rules out the capitalistic features to possibly have existed already in Africa before the Europeans arrived.
The above mentioned synopsis does not rule out the fact that Africans were not at all doing business in individual capacity; there were those Africans who produced and bred animals for trade purposes with other societies in times of droughts or any other natural disaster, whereas other business transactions in African communities happened through the barter system. Although business activities were not a new thing in African societies, business was conducted in a manner which the seller always had to adjust their prices to accommodate and serve the whole community, social obligation.
The communities organised themselves and put up traditional leadership structures that could make decisions on behalf of the whole community. There had been a position of the “Chief” that rotates around the members of the same clan or family, and then, there is the Council of advisors to the chief who served as ministers to the kingdom, and then at the very bottom of the leadership structure you find the headmen who played the role of councillors. The common people of these societies followed and obeyed the decisions taken on their behalves by their Kings and council even though some decisions were made against their interests. And rebellion was a thing that was heard of because the people had respect for the rule of law by their leaders. For example, when there was a quarrel between two people claiming ownership of a certain property, then the case is brought before the King (Chief) for him to make a ruling and people respected the outcome.

3.Europeans and Africans in the African continent:

The arrival of Europeans in Africa brought about radical change in African societies, and history has proven that the change that Europeans came with did not do any good to Africans because the environment became that of “survival of the fittest” which the indigenous people were not used to. Osterhammel qualifies this perception when he said that 5 “Colonial conquest had a twofold impact: it forcibly seized rural means of production, and it pursued agrarian commercialisation.”
African lifestyle of living a normal socialistic life has suddenly turned out to become capitalistic and the people had to adapt to the changes although not all societies could completely transform and accept the new life successfully. Most of the land has been taken by the Europeans through tricky treaties that our illiterate chiefs and kings unfortunately blindly signed. For example, some Nama and Herero Chiefs like Samuel Maharero signed treaties and entered into land sale business that in the end resulted in the Herero people losing a huge amount of land.
As Gerhard Pool commends that 6 “In the meantime, Samuel continued to sell land. On 19th November 1899, for example, he sold 700 hectares to the trader, R.A. Schroeder at Otjosatu.The sale price was 245.33 Marks and was payable immediately to Samuel. According to the purchase-deed, Samuel’s councillors had agreed to the transaction.” This argument tells us much more just how Europeans in collaboration with African community leaders successfully duped the rest of the inhabitant communities off the land and ordinary communal life. On the part of Maharero, it was a question of self enrichment, while on the part of the Europeans, it was an issue of conquering and finding the ground to establish themselves in Africa.

4. CONCLUSION:

Colonialism and Capitalism’s impact on family life and society in Namibia:
General Lothar Von Trotha is quoted to have said that 6 “German South West Africa is or should be just that colony where the European himself can work to support his family, free from interference but with a fair amount of security. Thus German interests were of prime importance.” These words give me the impression that Europeans came to Africa in search of living space and they did not just come to do business and go back to Europe.

Most young people at homes were now forced to adapt to the new life style of going away from home to go look for work in other parts of the country (the south especially). This new working scenario came about to be incorporated in our societies involuntarily because the people were forced to pay taxes, and if they did not pay them then serious measures will be taken against them by the colonial government, and so, one could not really claim to say that the oppressed people by then had really much choice to continue living their simple communal life.

Most of the land has been taken away by the capitalistic Europeans and then the inhabitants have been forced into Bantustans or reserves were the life has been confined to a small piece of land which sometimes was not sufficient to cater for the population living there. Roads, railway lines and other infrastructures has been put in place and had taken up most of the grazing land that the cattle herders used every now and then for their animals, and free living space. Money was introduced to the societies and people had to abandon their casual life of bartering and doing business with a social responsibility approach.

Colonialism brought about wars that left societies very much reduced to almost nothing in numbers, a very good example is that of the Herero people and some Nama people who were killed due to the extermination order of (02 October) 1904 - 08 given by General Von Trotha which is said to have destroyed about 80 000 Herero speaking people alone. The people were brutally beaten, imprisoned under harsh conditions just because they were apparently not being subjective to the Europeans (Germans), women and children were raped and treated insensitively as if they were men, even though being men doesn’t mean that one has to be mistreated.

The sentiments I raised above are researched and shared by Erichsen Casper W, who conducted interviews with some of the Herero people. He writes that the experience his interviewees have of the nature of the cruelty of colonialism might be heavy to carry in the memory because of the sensitivity of the events that have transpired. Below is the account given by one of the people he interviewed;
7 “After the war of Hamakari, Nikanor Hoveka was captured and put in the service of a German man, Mathissen 57. Some people were collected in the camps and others were living on the open veldt, afraid of being killed by the Germans. In those days, people were killed, [as for example] if you were found in the bush or at the poisoned water holes.”
In attempt to justify the argument that sexual abuse was prevailing during the colonial era under the German rule, Erichsen interviewed one old man who gave the account below:
8 “[the elders] said that people were put in camps by the Germans. Some died in there, some stayed there. Some, who were found in the open veldt, were killed; others were brought to the camps. The women, like my grandmother who worked in the kitchens for the soldiers, became the woman of these soldiers without being married to them. They would bear them children and were left like that, like my own father. Some survived these ordeals like my own grandmother who came to settle in Aminuis and was buried in the big graveyard near the school.”
As many young people left their homes to look for jobs to cope with the new colonial-capitalist life, they left a gap unfilled at home as only children and women were left home. Married men went away for a very long time (18 months) and in most cases the distance and omnipresence of the husbands led to family and home break down, and that really shows just how much family life was interrupted and societies changed for the worse and not for the good as capitalists or colonialists would say since Africans were only being remote controlled to suit the “masters” will, and not leave them to evolve into the European civilisation. That is why Frederick Cooper supplements my understanding saying that;
9”Colonial officials were convincing themselves that their policy should not be to “civilise” Africans, but to conserve African societies in a colonisers’ image of sanitised tradition, slowly and selectively being led toward evolution, while the empire profited from peasants’ crop production or the output of mines and settler farms.
Colonialism and capitalism cannot be divorced and they cannot be defined separately without being viewed as aide tools towards the transformation of African societies and lifestyle.



6. REFERENCE LIST:

1. Osterhammel, J. Colonialism: A theoretical Overview. New York: Macmillan Press, 1995.
2. Brown, L. The New Shorter Oxford Dictionary: Capital. United Kingdom: Oxford Press, 2001.

3. Pool, G. Samuel Maharero: Lothar Von Trotha, a Formidable Opponent. Windhoek: Gamsberg McMillan, 1991.

4. Erichsen, C.W, “WHAT THE ELDERS USED TO SAY”, Namibian perspectives on the last decade of German Colonial Rule, Windhoek: John Meinert Printing, 1999.

5. Cooper, F. Africa since 1940. United Kingdom: Cambridge University Press, 2002.

African leaders are cowards, except Mugabe and Ghadaffi!

Posted By ~ Mr. Simeon Tonata Angombe

This view is sparked by the fact that ever since the Zimbabwe trouble began in the 21st Century up until now, African leaders from everywhere embrace and cheer the Zimbabwean statesman whenever he walks into a congress room, and it's evident when they all salute him with a standing ovation. My question is sparked by the fact that, these chicken leaders are still complying with the European set standards that they (or their predecessors) agreed to when they signed the ill-thought diplomatic transitional agreements at the so-called inceptions of independence.

African leaders are playing hypocritical with our very own conscious right Mr. Robert Mugabe, who has been, and still is, man enough to stand alone and declare European economic and social interest representation in Africa since 1850s up until now as out of African interests.
Not only are we supporting, but we feel that he sees the need to prepare the continent by restoring it and leaving it in our hands, the future African generation.

Europe needs us more than we need it, that is why the SWANU Party Youth League is urging African leaders to adopt a uniform Economic, Social and Political understanding that will be strong enough to block and have an impact on the world market and force it (inevitably directly or indirectly) to conform to African standards of operations. Zimbabwe standing alone cannot do anything if the rest of Africa does not practically support the move.

On top of everything, I am not saying that Mr. Mugabe did the right thing by being undemocratic through oppressing his people and ruling undemocratically against the rule of law and human rights, but what I'm saying is that: For African leaders to adopt a democratic, socialistic and social justifiable approach/reaction based on the very nationalistic principles and goals that led Africans to develop the understanding of the need to liberate ourselves from the political colonial administrations from the 1950s onwards. Until we have this proposal in place, Africa remains a Western economic colony.

The SWANU Party Youth League believes that, Africa can be united like the USA and the EU, but only if we take the risk of a democratic socialistic approach that will face much criticism from the west off course, but that which allows room for economic emancipation and personal freedom, if only African leaders are to adopt the same (uniform) Economic and Social objectives for the real African Independence to take shape.

We strongly believe that one day we are going to have the United Nations of Africa, and not the United “States” of Africa, but only until when we let go of our political fears can we then have the UNA. Africa does not necessarily have to adopt the same political objectives in leadership, but that would obviously come into place when we realise how effective the SWANU Party Youth League's proposal is, and I know that Muarmmar Ghadaffi as well as Mr. Bob agrees with this view. The European Union is of the same Economic and Social objectives but does not share the presidency of EU because it is yet an issue to be resolved, so why can't Africa do it? How different are we from Europeans and the Americas?

We must let go of our political power fears and come together as a block continent for the common goals of emancipating our people and improving our living standards.

Besides being different ethnically, we are one and the same people who share the same interests, Economically, Socially and Politically. Thank you!

Government must wake up and face reality.

By- Simeon Tonata Angombe

Our government have adopted a very bad tendency of choosing whom to and not to listen and the Basic Income Grant is very good example to justify this view.

I write this article airing my personal opinion criticising government’s position on the Basic Income Grant (BIG). Stated here are facts and results of though rough logical thinking, on the remarks by the head of state that “we cannot hand out money for free to people for doing nothing”, and at the same time chair a Cabinet meeting that en-Acts a huge budgetary allocation of lump sums to War Veterans is a big joke in the adversity of those social responsible and a BIG insult to those uninsured of life in Namibia, especially the youth.

I must clearly state that I am not against rewarding War Veterans or assisting them financially as already put in place, but I want to level the playing field by pointing out that veterans are receiving enough (N$ 2 000.00) and are currently not earning that grant by any current efforts just the same route that the BIG would follow.

Clearly I must be declared insane to turn a blind eye at the current state of poverty that most of our youths and most of the rural population is confronted with, and the way forward towards poverty reduction is basically via implementing the BIG as a matter of urgency. I don’t know what is wrong with most African states, that they all tend to ignore pertinent issues until problems get out of hand.

As explained by the programme, taxing incentives would be put in place to support the programme and ensure its maintenance, and I was fortunate enough to be at the briefing session at the National Youth Council in my capacity as a NEC member of that institution about how the BIG currently works and the mechanisms to be put in place should government adopt the programme, and against that understanding we opted to join the band wagon because the programme makes sense and affords the Namibian population a second chance in life.

As a patriotic social democrat Namibian in the employment force I would not be bothered if I should be taxed a further N$ 300.00 or more to allocate towards the BIG because it will help my eight siblings living with my grandmother in a village at Uukwiyuushona back home, most children do not have parents and they look at granny’s grant of N$450.00 a month.

Basically if you look at N$450.00 and imagine the pressure put on the beneficiary of such peanuts one can only imagine the stress and traumatic impact it has on the old girls. Epya tali longwa (field work), uunona tawu yi kosikola (School fund logistics and costs), iipangelo (vulnerability of children and hospital fees), iikulya (meat and other groceries), Omalweendo transport costs, omagadhi (cosmetics), and of course, (maintenance of the homestead).

All I know is that a N$100.00 would not make a person lazy, in fact that little the person can get, empowers them by encouraging the people to commute to towns and other places to job-hunt and also seek opportunities to come up with business initiatives to help themselves and others. The little N$100.00 affords the older lady and gentleman living with granny a certain degree of independence in terms of buying themselves cosmetics and attend to their private affairs with much ease.

Most households in both rural and urban Namibia are comprised of an extended family setting, and in one house, there could be around eight or more people. Imagine, if one multiplies N$100.00 x eight that results in = N$800.00 and this money per month in a house can greatly help improve their livelihoods enormously.

I am sure as a responsible citizen reading this article, you anonymously agree with the views I am enlightening on here. It is about time the Namibian government let go of its fears and arrogant attitude of negativity towards social responsibility initiatives. It is the fault of the Namibian government at independence to have adopted a capitalist system which they are failing to make incentives to maintain. Our government lacks social responsibility and I know that there are NO social policies put in place to oblige the private sector to be socially responsible either and that is a fact.

All they think of a lavish lifestyles and salary increment for those already fortunate while -ignoring the plight of those at their mercy. The BIG is a model that could cause a paradigm shift in the global view and classify Namibia as a well performing developing country because it is a foreseen effort that solves both Social and Economic woes facing our rural population especially and the nation at large.

ü Is the government ignoring the BIG leadership or the programme?

ü Are the efforts to alleviate poverty a political song during campaign or are they really taken serious?

ü If the BIG is not a feasible programme to run, does government have a better suggestion than the BIG?

ü Is it a pre-requisite for a BIG or similar programme to have been implemented elsewhere for Namibia to implement it here? If it is a pre-requisite, is Namibian poverty justified by the societal setting of ANY other society or nation? and

ü Can’t Namibia be the leading country in implementing such a social programme, do we always have to be copycats?

ü Up to what level of percentage is poverty in Namibia expected to be in order for our political Messiahs to come to the rescue of this eminent social pandemic?

ü Should people start dying first so that government will realise its basic responsibility?

ü When we are campaigning during elections I hear a lot about poverty alleviation, is this just a phrase that is being copied from one manifesto to the next year in year out over the twenty years of independence?

Can someone please answer these questions for the Namibian who is in poverty and those of us who are socially responsible? Thank you in advance...

· Mr. Angombe is a Humanities and Social Sciences expert, Historian Rearcher by Profession, Swanu Youth League Secretary, Member of the National Executive Committee of the National Youth Council of Namibian, a Pan-Africanist, and International Relations Consultant.

“ACTIVE YOUTH PARTICIPATION TOWARDS PROMOTING PAN-AFRICANISM”

ANGOMBE’S SPEECH OF THE 16^TH JUNE 2010 ON THE AFRICAN CHILD DAY AND THE COMMEMORATION OF THE SOWETO UPRISING AGAINST OPPRESSIVE COLONIAL RULE IN SOUTH AFRICA.

June 16^th marks the celebration of the African Child Day, it thus further mark an important youth day in our sister country South Africa when we commemorate in solidarity the Soweto Uprising during the years of the struggle for freedom for all in South Africa by black young South Africans.

The theme for this years’ African Child Day celebration is “Active Youth Participation Towards Promoting Pan-Africanism” this theme serves the purpose to signify the eminent fact that, it is high time that the Youth of Africa takes ownership of the goal to recognise, study, and acknowledge the much desired need for Africans to come together in principle and join forces.

· To revive and preserve the spirit of ubuntu.

· To preserve and defend the African cultural and linguistic identity. And

· To ensure that Africa comes together as one, socio-economically and then politically, for my understanding is that as Africans first we all have similar aims on how to enhance in our own spaces; but does an individual capacity possess the potential to solve problems in isolation?

The answer is, No, because previously, until now, in most African societies once a problem arises in a family, the whole family gathers to devise a way forward, and so my African view is that, Africans are one BIG family that ought to come together and defy all odds levelled against it by the imperialist world. Look at what Europe has done to contend against the stronger US and emerge as an economic block in the driving seat; they have adopted a single currency but not a universal political system because of the persistent existence of the arrogance to power and so-called national purity – identity.

Should our African national leaders of today really entertain the ever ongoing fear of adopting a resolution that would en-act the African Union in practical terms? Obviously adopting universal socio-economic goals and policies from Cape to Cairo – Addis Ababa to Abuja would elevate the malnourished much young population of earths’ most rich and populous continent.

African leaders must put aside their fears of losing power and concentrate on the people whom they represent in their political capacities. In this era, a possible united Africa does not need an Executive President because we understand the era our current leaders are coming from, but a common currency and universal socio-economic policies are a pre-requisite for Africa to rightfully take it’s worldly position in this life and ensure better opportunities for her youths and children.

Today is African Child Day, and as an African Youth – Child I owe and dedicate it to the babies at home and those who can’t speak for themselves to publicly call for African justice from within, for it is a responsibility to my fellow African Children to advocate for an agenda that the current generation knows, is the way forward towards economic emancipation in our African system.

With these few words, I say;

· Say no to violence and abuse against children

· Say no to child labour

· Say no to human trafficking

· Say no to a bleak future for the African Child; and

· Loudly say YES towards Pan-Africanism

I thank you!