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96-470: Genetic studies have found that Damara are closely related to neighbouring Himba and Herero people, consistent with an origin from Bantu speakers who shifted to a different language and culture. Their name in their own language is the "Daman" (where the "-n" is just the Khoekhoe plural ending). The name "Damaqua" stems from the addition of the Khoekhoe suffix "-qua/khwa" meaning "people" (found in

192-438: A homestead ( onganda ), a small family-village, consisting of a circular hamlet of huts and work shelters that surround an okuruwo ( sacred ancestral fire ) and a kraal for the sacred livestock. Both the fire and the livestock are closely tied to their veneration of the dead , the sacred fire representing ancestral protection and the sacred livestock allowing "proper relations between human and ancestor". The OvaHimba use

288-440: A monotheistic people who worship the god Mukuru , as well as their clan's ancestors ( ancestor reverence ). Mukuru only blesses, while the ancestors can bless and curse. Each family has its own sacred ancestral fire , which is kept by the fire-keeper. The fire-keeper approaches the sacred ancestral fire every seven to eight days in order to communicate with Mukuru and the ancestors on behalf of his family. Often, because Mukuru

384-606: A velar fricative in place of the alveolar click , Groote River (derived from Kai !Garib ) or Senqu River (used in Lesotho), derived from ǂNū "Black". It is known in isiZulu as isAngqu. The Orange rises in the Drakensberg mountains along the border between South Africa and Lesotho, about 193 km (120 mi) west of the Indian Ocean and at an altitude of over 3,000 m (9,800 ft). The extremity of

480-488: A ǀhauib (a Damara dik-dik ) or a dôas , ǀnâus ( Duiker ) that is worn to cover breast and the abdomen (during pregnancy). An elderly man, kaikhoeb , is any Damara male that has undergone the second and last hunting ritual. An elderly woman, a kaikhoes , is a female or a lady (khaokhoes) that has concluded her menstrual cycle. All elderly men and women would wear a ǃgūb , which is a skirt-like loin-cloth or traditional skirt for men and women. Elderly women would also wear

576-555: A ǁkhaikhōb and sometimes a khōǃkhaib (headgear fashioned of soft hide). Women being more aware of beautification would wear ǃgamdi (small traditional earrings made from iron and or copper) and wear necklaces made of ostrich egg shells known as a ǁnûib in Khoekhoegowab. Women wore ǃganudi (arm bangles) and ǃgoroǃkhuidi (ornamental anklets) they also originally made from iron and or copper later replaced by beads and or ostrich egg shells. An anklet made from moth larvae (ǀkhîs)

672-407: A ǃnoreb (a common genet ). Married women just like girls would wear a ǀgâubes (rear loincloth) and would wear a ǀawiǃgaes (loincloth consisting of strips) instead of a regular ǃgaes . A ǁkhaikhōb would also be worn only to ceremonies and on auspicious occasions, but mostly during pregnancy and by elder women on a daily basis. The ǁkhaikhōb is the hide of a medium-sized antelope most preferably

768-527: A distinctive texture, style, and orange or red tinge, and is often perfumed with the aromatic resin of the omuzumba shrub . Otjize is considered foremost a highly desirable aesthetic beauty cosmetic, symbolizing earth's rich red color and blood, the essence of life, and is consistent with the OvaHimba ideal of beauty . From pubescence, boys continue to have one braided plait, while girls will have many otjize -textured hair plaits, some arranged to veil

864-423: A girl, an unmarried or married woman and an elderly woman in the same manner that it differentiated between boys, unmarried and married men and men of age. Some outfits were reserved for special ceremonies in contrast to everyday garments. A girl in a Damara context is any female that has not yet undergone the menstrual cycle while a boy is any male that has not yet undergone the first hunting ritual. A girl stays in

960-847: A heterogeneous pasture system that includes both rainy-season pastures and dry-season pastures. Dry-season pastures are rested during the rainy season which results in higher biomass production in the soil compared to constantly grazing all pastures. Both the Himba men and women are accustomed to wearing traditional clothing that befits their living environment in the Kaokoland and the hot semi-arid climate of their area. In most occurrences this consists simply of skirt -like clothing made from calfskins and sheep skin or, increasingly, from more modern textiles, and occasionally sandals for footwear. Women's sandals are made from cows' skin while men's are made from old car tires. Women who have given birth wear

1056-710: A lack of recognition of the minority indigenous tribes' communal lands. On November 23, 2012, hundreds of OvaHimba and Zemba from Omuhonga and Epupa region protested in Okanguati against Namibia's plans to construct a dam in the Kunene River in the Baynes Mountains, against increasing mining operations on their traditional land and human rights violations against them. On March 25, 2013, over 1,000 Himba people marched in protest again, this time in Opuwo, against

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1152-550: A natural pipe through which the diamonds gradually enter the river. Other sites said to be lairs of the creature include the pool beneath the King George Cataract at Aughrabies Falls , which is also said to be a source of diamonds, and a large rock in the middle of the river itself. In this version of the legend, the Grootslang is also said to prey on cattle from the river's banks. As the collection point for

1248-569: A people. Groups of the last remaining hunters and gatherers Ovatwa are held in secured camps in the northern part of Namibia's Kunene region, despite complaints by the traditional Himba chiefs that the Ovatwa are held there without their consent and against their wishes. In February 2012, traditional Himba chiefs issued two separate declarations to the African Union and to the OHCHR of

1344-421: A reliability of 72 and 73% percent, tell which ones of their children were fathered by a man outside of the marriage. Among the Himba people, it is customary as a rite of passage to circumcise boys before puberty. Upon marriage, a Himba boy is considered a man. A Himba girl is not considered a fully-fledged woman until she bears a child. Marriage among the OvaHimba involves transactions of cattle, which are

1440-554: A result of fractions in the already mentioned clans. The Damara consist of 34 clans: At least 12 Damara clans were recorded by the beginning of 1800 with various identities and leadership styles. The Damara are divided into clans, each headed by a chief, with a King, Justus ǁGaroëb , over the whole Damara people. Prince ǀHaihāb, Chief Xamseb, and ǁGuruseb were among the richest and most powerful chiefs. Damara males were not circumcised . However, groups of boys were initiated into manhood through an elaborate hunting ritual. This ritual

1536-534: A single group in the area that is a stone's throw and an eagle's flight in the surrounding of Dâureb ( Brandberg Mountain ), Paresis Mountains , ǃHōb ( Waterberg ), the Omatako Mountains , Otavi Mountains and ǃOeǂgâb ( Erongo Mountains ). Oral and written historical records have it that intruders, reportedly under the leadership of a certain Mukumbi (Mûtsixubi) invaded that area in 1600, and clashed with

1632-414: A small backpack of skin attached to their traditional outfit. Himba people, especially women, are famous for covering themselves with otjize paste, a cosmetic mixture of butterfat and ochre pigment. Otjize cleanses the skin over long periods due to water scarcity and protects from the hot and dry climate of the Kaokoland , as well as from insect bites. It gives Himba people's skin and hair plaits

1728-537: A strong association with the history of colonial subjugation and has therefore no place under the current democratic dispensation." In South African folklore, the Orange River is often associated with the Grootslang , a mythical being resembling a giant serpent, which is often connected to the river's alluvial diamonds. The Grootslang is described as living in a gem-filled cave connected to the Orange River by

1824-465: A wide area. The OvaHimba history is fraught with disasters, including severe droughts and guerrilla warfare, especially during Namibia's war of independence and as a result of the civil war in neighboring Angola . In the 1980s it appeared the OvaHimba way of life was coming to a close due to a climax in adverse climatic conditions and political conflicts. A severe drought killed 90% of their livestock, and many gave up their herds and became refugees in

1920-405: Is ǁGamab , also referred to as ǁGammāb (provider of water), ǁGauna (Sān), ǁGaunab (Khoekhoe) and Haukhoin ( Khoekhoe : foreigners ) by the Khoekhoe. He lives in a high heaven, even above the heaven of the stars. ǁGamab, from ǁGam, Khoekhoe : water , and mā, Khoekhoe : give is provider of the water and thus associated with the rising clouds, thunder, lightning and water. He ensured

2016-1058: Is a river in Southern Africa . It is the longest river in South Africa . With a total length of 2,432 km (1,511 mi), the Orange River Basin extends from Lesotho into South Africa and Namibia to the north. It rises in the Drakensberg mountains in Lesotho, flowing westwards through South Africa to the Atlantic Ocean . The river forms part of the international borders between South Africa and Lesotho and between South Africa and Namibia, as well as several provincial borders within South Africa. Except for Upington , it does not pass through any major cities. The Orange River plays an important role in

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2112-435: Is a strip of soft leather worn between legs. Both ends are tucked under thong around waist and flapped over at front and the back. They would also wear a danakhōb which is the skin of any smallish animal that the wife presents to her husband at their wedding to wear on his head. The men would wear the "head hide" to ceremonies and on auspicious occasions to show that he is the head of a household. The hide would preferably be of

2208-462: Is a unique innovation of the Damara women as they shaped a headgear that can be fashionable yet work effective as they still could ǂkhao (carry/load something on head) water containers and firewood. It is not only the ǃkhaib that was fashionable and work effective but also the sleeves as the sleeves have a protruding elbow design allowing the elbow to contract and release without constrains. The length of

2304-405: Is busy in a distant realm, the ancestors act as Mukuru's representatives. The OvaHimba traditionally believe in omiti , which some translate to mean witchcraft but which others call " black magic " or "bad medicine". Some OvaHimba believe that death is caused by omiti , or rather, by someone using omiti for malicious purposes. Additionally, some believe that evil people who use omiti have

2400-403: Is called an axa-aob while a woman is an oaxaes . An unmarried man would simply wear a ǁnaweb which is a loin-cloth that is tucked in between the legs while an unmarried woman wore a ǃgaes to cover genitalia and a ǀgâubes to cover the rears. A married man that has a child or children is called an aob , while a married woman with children is a taras . Such a man would wear a sorab which

2496-531: Is especially true of those in proximity to the Kunene Region capital of Opuwo , who travel frequently to shop at the local town supermarkets for the convenience of commercial consumer products, market food produce and to acquire health care . Some Himba children attend Western schools, and some young people leave the homelands to live in towns. Because of the harsh desert climate in the region where they live and their seclusion from outside influences,

2592-460: Is generally not navigable for long stretches. The river has a total length of 2,432 km (1,511 mi). In the dry season , the volume of the water in the river is considerably reduced because of the rapid run-off and evaporation . At the source of the Orange, the rainfall is about 2,000 mm (79 in) per annum, but precipitation decreases as the river flows westward; at its mouth,

2688-400: Is milking the cows in the morning and nurturing the young. Men traditionally hunt and herd the cattle, leaving the village as early as the sunrise, patrolling their area to protect their cattle and grazing ground as tradition dictates. Men can be very aggressive towards intruders if not notified of any other male presence in a grazing area. Though many Damara people own and live on rural farms,

2784-433: Is repeated twice, for teenagers and grown men, after which the initiates are considered clan elders. Their traditional clothing colors are green, white, and blue. Green and blue identify the different sub-groups. Some women may wear white and blue or white and green, the white representing peace and unity among all Damara-speaking people. The women do household chores like cooking, cleaning, and gardening. Their primary duty

2880-407: Is wealthy and is capable of offering more. Despite the fact that a majority of OvaHimba live a distinct cultural lifestyle in their remote rural environment and homesteads, they are socially dynamic , and not all are isolated from the trends of local urban cultures . The OvaHimba coexist and interact with members of their country's other ethnic groups and the social trends of urban townsfolk. This

2976-403: Is white and some shades of yellow; buru is some shades of green and blue; and dambu is some other shades of green, red and brown. Like many traditional societies, the Himba have exceptionally sharp vision, believed to come from their cattle rearing and need to identify each cow's markings. Orange River Quthing , The Orange River (from Afrikaans / Dutch : Oranjerivier )

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3072-524: The Bantu family within Niger–Congo . The OvaHimba are semi-nomadic as they have base homesteads where crops are cultivated, but may have to move within the year depending on rainfall and where there is access to water. The OvaHimba are considered the last (semi-) nomadic people of Namibia. The OvaHimba are predominantly livestock farmers who breed fat-tailed sheep and goats , but count their wealth in

3168-637: The Kunene Region (formerly Kaokoland ) and on the other side of the Kunene River in southern Angola . There are also a few groups left of the OvaTwa , who the OvaHimba consider to be part of their tribe, but are hunter-gatherers . Culturally distinguishable from the Herero people , the OvaHimba are a semi- nomadic , pastoralist people and speak OtjiHimba, a variety of Herero , which belongs to

3264-642: The United Nations .The first, titled "Declaration of the most affected Ovahimba, Ovatwa, Ovatjimba and Ovazemba against the Orokawe Dam in the Baynes Mountains" outlines the objections from regional Himba chiefs and communities that reside near the Kunene River. The second, titled "Declaration by the traditional Himba leaders of Kaokoland in Namibia " lists violations of civil, cultural, economic, environmental, social and political rights perpetrated by

3360-645: The Vanderkloof Dam . From the border of Lesotho to below the Vanderkloof Dam, the river bed is deeply incised. Further downstream, the land is flatter, and the river is used extensively for irrigation. At the western point of the Free State, southwest of Kimberley , the Orange meets with its main tributary, the Vaal River , which forms much of the northern border of the province. From here,

3456-633: The omiti . The OvaHimba have been successful in maintaining their culture and traditional way of life. As such, the OvaHimba have worked with international activists to block a proposed hydroelectric dam along the Kunene River that would have flooded their ancestral lands. In 2011, when Namibia announced its new plan to build a dam in Orokawe, in the Baynes Mountains . The OvaHimba submitted in February 2012 their protest declaration against

3552-528: The sluices of the dams being open, a canoeist (or rafter) can easily travel 30 kilometres (19 mi) per day. The lower reaches of the river are most popular, because of the spectacular topography. Commercial tours are available, and these expeditions depart from the border town of Vioolsdrif . The Orange River has no large animals. It lies outside the range of the Nile crocodile , and although hippopotami were once abundant, they were hunted to extermination in

3648-423: The ǂgaeǂnoas (have earring holes made) after which black thread would be inserted until such a time they will first start wearing ǃgamdi (earrings). A man in the Damara context is any male that has undergone the first hunting ritual while a woman is any female that has experienced the menstrual cycle. The Damara culture would continue to differentiate between a married and unmarried man or woman. An unmarried man

3744-493: The 19th century. The Orange River has a relative paucity of species diversity. Surveys from 1995 to 2001 in the Lower Orange River found 19 different fish species from eight different families. The two non-native species recorded in the surveys were Cyprinus carpio and Oreochromis mossambicus , the latter of which had increased rapidly in abundance since the early 1980s. Another exotic species, rainbow trout ,

3840-658: The Berg Damara. The group that remained in and around ǃOeǂgâb (Erongo Mountains) and settled nearby present-day ǀÂǂgommes ( Okombahe ) got to be known as the ǃOeǂgân (Damaran of the Erongo Mountain). There were also two other groups that moved down the Tsoaxub ( Swakop River ) and ǃKhuiseb ( Kuiseb River ) respectively, namely the Tsoaxudaman and the ǃKhuisedaman. Another group, the |Gaiodaman, moved towards

3936-561: The Damaran next to the Sān, are the first inhabitants of what is today known as Namibia. Oral tradition has it that the Damaran came to Namibia from ǁKhaus (Equatorial Rainforest) through ǃĀǂkhib centuries ago. The Damaran initially settled between Huriǂnaub ( Kunene River ) and ǃGûǁōb ( Kavango River ), before entering what later-on centuries long after became known as ǀNaweǃhūb ( Ovamboland ). The Damaran moved southwards and were living peacefully as

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4032-465: The Damaran. The Damaran dispersed in splinter groups as a result of the aftermath of this battle wherein the then Damara Gaob (King), Gaob ǀNarimab succumbed due to injuries sustained in the battle. The Damara, besides the ǀGowanîn, splinter groups then settled all over the country in areas where there was an abundant water and shelter in the form of mountains. Remnants of the group that was led by Gaob ǀNarimab who dispersed moved eastwards and settled in

4128-551: The Damarokoes (Damara dress). The Damarokoes was adopted from missionary wives in the mid-19th century and was introduced due to the Christianisation of the Damaran as missionaries saw the animal hides as "primitive and exposing". The dress adopted to cover up the "nude" Damara women ensured just that with its ankle-lengthiness and long sleeves and a ǃkhens (shawl) to ensure maximum coverage. The Dama ǃkhaib (headgear)

4224-526: The Gariep Dam and the Vanderkloof Dam. The hydroelectric power station at the Vanderkloof Dam was the first power-generation station in South Africa situated entirely underground. The towns Oviston and Oranjekrag were established to facilitate the construction and operation of the new infrastructure. Irrigation in the vast area downstream of the Vanderkloof Dam, which has turned thousands of hectares of arid veld into highly productive agricultural land,

4320-730: The Namaqua and the Herero, most living as servants in their households. In 1960, the South African government forced the Damara into the bantustan of Damaraland , an area of poor soil and irregular rainfall. About half of their numbers still occupy Damaraland. According to written accounts of the history of the Damaran which dates back to the leadership of the Damaras as far back as the 14th century (1390), substantiated by archaeological and ethnological evidence reflected to those records,

4416-534: The Orange River have grown in importance. Irrigation in the Eastern Cape has also received a tremendous boost, not only from the additional water being made available, but also owing to improvement in water quality. Without this improvement, the citrus farmers along the Lower Sundays River would almost certainly have continued to suffer losses of productivity. The Lesotho Highlands Water Project

4512-638: The Orange River inside Lesotho is known as the Senqu . Parts of the Senqu River freeze in winter because of the high altitude. This creates droughts downstream, which mainly affect goat and cattle production. The Orange River then runs westward through South Africa, forming the south-western boundary of the Free State province . In this section, the river flows first into the Gariep Dam and later into

4608-530: The Orange, where the river descends 122 m (400 ft) in a course of 26 km (16 mi). The Orange empties into the Atlantic Ocean between the small towns of Oranjemund (meaning "Orange mouth ") in Namibia and Alexander Bay in South Africa, about equidistant between Walvis Bay and Cape Town . Some 33 km (21 mi) from its mouth, it is obstructed by rapids and sand bars and

4704-477: The Orange. Today, several commercial diamond mines operate along the final stretch of the Orange River and around its mouth. Because of the lack of dangerous animals and high water levels during summer, the river is used for recreational canoeing and rafting . Orange River rafting has become very popular with many companies using their camps along the river from which to operate. The most popular trips are four-day and six-day river trips that take place either along

4800-438: The OvaHimba have managed to maintain and preserve much of their traditional lifestyle. Members live under a tribal structure based on bilateral descent that helps them live in one of the most extreme environments on earth. Under bilateral descent, every tribe member belongs to two clans: one through the father (a patriclan, called oruzo ) and another through the mother (a matriclan, called eanda ). Himba clans are led by

4896-621: The South African economy by providing water for irrigation and hydroelectric power . The river was named the Orange River in honour of the Dutch ruling family, the House of Orange , by the Dutch explorer Robert Jacob Gordon . Other names include simply the word for river, in Khoekhoegowab orthography written as !Garib , which is rendered in Afrikaans as Gariep River with the intrusion of

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4992-462: The Sān - believed in communal ownership of land, meaning that no individual owned land as God had given land to everyone. Thus, rather than one person owning good grazing land and another seeking out an existence, all would live in harmony. It was for this reason that many were displaced when the Nama and Herero began to occupy this area in search of better grazing. Thereafter the Damara were dominated by

5088-666: The Tugela River-Vaal River pumped storage scheme , which used the Sterkfontein Dam , located near Harrismith in the Free State. In 1867, the first diamond discovered in South Africa, the Eureka Diamond , was found near Hopetown on the Orange River. Two years later, a much larger diamond known as the Star of South Africa was found in the same area, causing a diamond rush. This was soon eclipsed by

5184-489: The annual renewal of nature being the cycle of the seasons and supplied game animals to the ǃgarob ( Khoekhoe : veld ) and the Damaran. One of his chief responsibilities is to warrant the growth of crops. ǁGamab is also the God of Death, directing the fate of mankind. He shoots arrows at humans from his place above the skies and those struck fall ill and die. After death, the souls of the dead make their way to ǁGamab's village in

5280-521: The area of ǃKhuidiǁgams ( Omaruru ) and Parase!homgu (Paresis Mountains), and later-on moved back to area west of ǃHob (Waterberg). During the 1904 wars with the German colonial forces, some members of the ǀGaiodaman fled with the Ovaherero to Piriǃhūb (Botswana), whereas some settled at ǀŪgowas in the vicinity of ǃHob (Waterberg Mountain). The major group of Damaras fled down towards the south, as far as

5376-442: The chess known as a karab was also worn by men. Tsaob (ash) was used as an anti-perspiring agent by the Damaran as they believe that it is the purest substance on Earth. The replacement of animal hides with fabrics has also been visible in the Damara culture as the aforementioned outfits are mostly worn to cultural ceremonies and on auspicious occasions. Thus the Damaran sought for a perfect substitution for animal hides and introduced

5472-413: The color of its tributary, the Vaal River , which name is derived from the name ǀHaiǃarib "pale river" ( vaal being Afrikaans for pale or grey). Since the end of apartheid , the name "Gariep" has had greater favour in official correspondence in South Africa, although the name "Orange" has greater international recognition. In Lesotho, where the river rises, it is known as the Senqu River, derived from

5568-405: The diamond rush to mine diamonds directly from kimberlite at Kimberley in 1871, although alluvial diamonds continued to be found in the Orange. Today, several commercial diamond mines operate on the last stretch of the river, as well as the beaches around its mouth. Diamond mines also operate on the middle stretch of the river. During the temperate months of March and April, given good rains and

5664-461: The dress is also fashionable and work effective as it is not too long so as to be caught by twigs, branches and or thorns. Damara men on the other hand were shirts, coats and or blazers with Damara colours being blue, white and green, sometimes with print or embroidery. Himba people The Himba (singular: OmuHimba , plural: OvaHimba ) are an ethnic group with an estimated population of about 50,000 people living in northern Namibia , in

5760-405: The eldest male in the clan. Sons live with their father's clan, and when daughters marry, they go to live with the clan of their husband. However, inheritance of wealth does not follow the patriclan but is determined by the matriclan, that is, a son does not inherit his father's cattle but his maternal uncle's instead. Along with the inheritance of wealth, moral obligations are also important within

5856-456: The girl's face. In daily practice the plaits are often tied together and held parted back from the face. Women who have been married for about a year or have had a child wear an ornate headpiece called the Erembe , sculptured from sheepskin , with many streams of braided hair coloured and put in shape with otjize paste. Unmarried young men continue to wear one braided plait extending to the rear of

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5952-735: The gorge below the Augrabies Falls or along the Richtersveld area. The Orange River Project (ORP) was one of the largest and most imaginative projects of its kind in South Africa. It was constructed by Hendrik Verwoerd 's government at the height of the apartheid era. The ORP was built to exploit the waters of the Orange River—which, without the Vaal River, represents some 14.1% of the total runoff in South Africa—and in

6048-542: The government of Namibia (GoN). In September 2012, the United Nations special rapporteur on the Rights of Indigenous Peoples visited the OvaHimba and heard their concerns that they do not have recognized traditional authorities and that they are placed under the jurisdictions of chiefs of neighboring dominant tribes, who make decisions on behalf of the minority communities. In his view, the lack of recognition of traditional chiefs, in accordance with Namibian law, relates to

6144-496: The head, while married men wear a cap or head-wrap and un-braided hair beneath. Widowed men will remove their cap or head-wrap and expose un-braided hair. The OvaHimba are also accustomed to use wood ash for hair cleansing due to water scarcity. The OvaHimba are polygamous , with the average Himba man being husband to two wives at the same time. They also practice early arranged marriages . Young Himba girls are married to male partners chosen by their fathers. This happens from

6240-409: The heaven above stars and gather around him at a ritual fire. Then he offers them a drink from a bowl of liquid fat to drink, as a reward. ǁGamab's arch-enemy is the evil ǁGaunab. The Damara made use of animal hides for clothing. The principal animal hides that were used were those of springbok and goats for clothing and sheep and jackal for blankets. Damaran traditional attires differentiated between

6336-406: The house for the duration of her first menstrual cycle. A hunting ritual was performed in the Damara culture as Damara males were not circumcised. The first hunting ritual was performed by boys in order to become man and the second by man to become community elders. All Damara children regardless of sex wore a ǃgaes , an apron like loin-cloth that covers genitalia. Girls would at a tender age undergo

6432-649: The hydroelectric dam to the United Nations, the African Union and to the Government of Namibia. The governments of Norway and Iceland funded mobile schools for Himba children, but since Namibia took them over in 2010, they have been converted to permanent schools and are no longer mobile. The Himba leaders complain in their declaration about the culturally inappropriate school system, that they say would threaten their culture, identity and way of life as

6528-535: The illegal fencing of parts of their traditional land; and their lack of property rights to the territory that they have lived upon for centuries. They also protested against the implementation of the Communal Land Reform Act of 2002. On October 14, 2013, Himba chief Kapika, on behalf of his region Epupa and the community which was featured in German RTL reality TV show Wild Girls condemned

6624-479: The land area of South Africa (1,221,037 km (471,445 sq mi)). Around 366,000 km (141,000 sq mi) (38%), however, are situated outside the country in Lesotho, Botswana, and Namibia. Some of the earliest precolonial inhabitants called the river ǂNūǃarib , referring to its black colour, or sometimes just Kai !Arib ("Great River"), from which is derived the Afrikaans version Gariep , and translation "Groote Rivier". The early Dutch name for

6720-563: The last 800 km (500 mi) of its course, the Orange receives many intermittent streams (such as the Fish River ), and several large wadis lead into it. In this section, the Namib Desert terminates on the north bank of the river, so under normal circumstances, the volume of water added by these tributaries is negligible. Here, the bed of the river is once again deeply incised. The Augrabies Falls are located on this section of

6816-417: The livestock sold for cash . Non-farming businesses, wages and salaries, pensions, and other cash remittances make up a very small portion of the OvaHimba livelihood, which is gained chiefly from their work in conservancies , old-age pensions , and drought relief aid from the government of Namibia . Women and girls tend to perform more labor-intensive work than men and boys do, such as carrying water to

6912-452: The majority live in the small towns scattered across the Erongo region or in Namibia's capital city of Windhoek . Those that still live on farms tend to live in extended family groups of as many as one hundred, creating small villages of family members. The Damara are rich in cattle and sheep. Some chiefs possess up to 8,000 head of horned cattle. The supreme deity of the Damaran (ǂNūkhoen)

7008-578: The majority of South Africa's water, the Orange River plays a major role in supporting agriculture, industry, and mining. To assist in this, two large water schemes have been created, the Orange River Project and the Lesotho Highlands Water Project . Historically, the river played an important role in the South African diamond rush , with the first diamonds in the country being discovered in alluvial deposits on

7104-399: The misuse of Himba people, individuals and villagers in the show, and demanded the halt of broadcasting any further episodes as they would mock the culture and way of being of the Himba people. In March 2014, OvaHimba from both countries, Angola and Namibia, marched again in protest against the dam's construction plans and against the government attempt to bribe their regional Himba chief. In

7200-415: The morning. They would also sprinkle some sâ-i (buchu powder) on their hides and blankets with a ǃūro-ams (powder-puff made from a piece of hare fur used to pluck ǃūros (tortoise-shell container, carried by women for holding sâ-i) to power oneself.) Man also wore arm bangles (ǃganugu) and ǃgoroǃkhuigu (anklets) which were unadorned in design and denser than those of women. A strand of beads that criss-crossed

7296-568: The names of other Southern African peoples like the Namaqua and the Griqua ). Prior to 1870, the hunter-gatherer Damaran occupied most of central Namibia. They used to practice pastoralism with sheep and cattle, but were also agriculturalists, planting pumpkins, corn, and tobacco. The Damaran were also copper-smiths, known for their ability to melt copper and used to make ornaments, jewellery, knives and spear heads out of iron. The Damaran - just like

7392-450: The number of their cattle . They also grow and farm rain-fed crops such as maize and millet . Livestock are the major source of milk and meat for the OvaHimba. Their main diet is sour milk and maize porridge ( oruhere ruomaere ) and sometimes plain hard porridge only, due to milk and meat scarcity. Their diet is also supplemented by cornmeal , chicken eggs, wild herbs and honey . Only occasionally, and opportunistically, are

7488-408: The ongoing human rights violations that they endure in Namibia. They expressed their frustration over the lack of recognition of their traditional chiefs as "Traditional Authorities" by the government; Namibia's plans to build the Orokawe dam in the Baynes Mountains at the Kunene River without consulting with the OvaHimba, who do not consent to the construction plans; culturally inappropriate education;

7584-559: The onset of puberty, which may mean that girls aged 10 or below are married off. This practice is illegal in Namibia, and even some OvaHimba contest it, but it is nevertheless widespread. Genetic testing was used in a 2020 study of a semi-nomadic group near the Angolan border. It showed that 48% of all children were conceived by a father outside of the marriage; and that more than 70% of the couples had at least one child from an extra-pair father. Furthermore, parents of both sexes could, with

7680-536: The original Khoemana name. The Eastern Cape Geographical Names Committee has advertised its intention to consider a name change from the colonial name, for that portion of the river that forms the border between the Eastern Cape and the Free State, with suggestions being IGqili or Senqu . The advertisement placed in the Aliwal Weekblad newspaper states that the "present name is perceived to have

7776-399: The power to place bad thoughts into another's mind or cause extraordinary events to happen (such as when a common illness becomes life-threatening). But users of omiti do not always attack their victim directly; sometimes they target a relative or loved one. Some OvaHimba will consult a traditional African diviner-healer to reveal the reason behind an extraordinary event, or the source of

7872-525: The process, to satisfy an increasing demand for water. The main objectives of the project were: The Gariep Dam near Colesberg is the main storage structure within the Orange River. From here, the water is supplied in two directions, westward along the Orange River (via hydroelectric power generators) to the Vanderkloof Dam and southward through the Orange-Fish Tunnel to the Eastern Cape. Eskom operates hydroelectric power stations at both

7968-538: The rainfall is less than 50 mm (2.0 in) per year. The factors that support evaporation, though, tend to increase in a westerly direction. In the wet season (summer), the Orange river becomes a brown coloured torrent. The huge mass of sediment carried constitutes a long-term threat to engineering projects on the river. The total catchment of the Orange River (including the Vaal) extends over 973,000 km (376,000 sq mi), i.e. equivalent to about 77% of

8064-512: The river flows further westward through the arid wilderness of the southern Kalahari region and Namaqualand in the Northern Cape province to meet with Namibia at 20°E longitude. From here, it flows westward for 550 km (340 mi), forming the international border between the province and Namibia's ǁKaras Region . On the border, the river passes the town of Vioolsdrif , the main border post between South Africa and Namibia. In

8160-510: The river was just that translation, Groote Rivier, meaning "Great River". The river was named the Orange River by Colonel Robert Gordon , commander of the United East India Company (VOC) garrison at Cape Town, on a trip to the interior in 1779. Gordon named the river in honor of William V of Orange . A popular but incorrect belief is that the river was named after the supposedly orange color of its water, as opposed to

8256-434: The signed letter of the Himba community from Epupa, the region that would be directly affected by the dam, the traditional leaders explain that any consent form signed by a former chief as a result of bribery was not valid, as they remain opposed to the dam. Several researchers have studied the OvaHimba perception of colors. The OvaHimba use four color names: zuzu stands for dark shades of blue, red, green and purple; vapa

8352-403: The source of their economy. Bridewealth is involved in these transactions; this can be negotiable between the groom's family and the bride's father, depending on the relative poverty of the families involved. In order for the bride's family to accept the bridewealth, the cattle must appear of high quality. It is standard practice to offer an ox, but more cattle will be offered if the groom's father

8448-627: The town of Opuwo living in slums on international humanitarian aid , or joined Koevoet paramilitary units to cope with the livestock losses and widespread famine . OvaHimba living over the border in Angola were occasionally victims of kidnapping during the South African Border war, either taken as hostages or abducted to join the Angolan branch of the People's Liberation Army of Namibia (PLAN, army of SWAPO ). The OvaHimba are

8544-563: The tribal structure. When a person dies, the OvaHimba evaluate the care of those who are left behind, such as orphans and widows. Access to water-points and pastures is another part of the OvaHimba inheritance structure. Bilateral descent is found among only a few groups in West Africa, India, Australia, Melanesia and Polynesia, and anthropologists consider the system advantageous for groups that live in extreme environments because it allows individuals to rely on two sets of kin dispersed over

8640-421: The village, earthen plastering the mopane wood homes with a traditional mixture of red clay soil and cow manure binding agent , collecting firewood, attending to the calabash vines used for producing and ensuring a secure supply of soured milk , cooking and serving meals, as well as artisans making handicrafts , clothing and jewelry . The responsibility for milking the cows and goats also lies with

8736-426: The women and girls. Women and girls take care of the children, and one woman or girl will take care of another woman's children. The men's main tasks are tending to the livestock farming, herding where the men will often be away from the family home for extended periods, animal slaughtering , construction , and holding council with village tribal chiefs . Members of a single extended family typically dwell in

8832-546: The ǀGowas, also known as ǀŪmâs (Kalahari Desert) and got the name ǀGowanîn (Damaran of the Kalahari- later referred to as the Sand Kaffers by the imperialist Germans). Another group fled to mountainous central Namibia seeking shelter in ǀKhomas (Khomas Hochland), ǃAoǁaexas Mountains, ǂĒros (Eros Mountains) and ǀAu-ās (Auas Mountains) and became known as the ǀKhomanin (Damaran of the [ǀKhomas] mountains), later referred to as

8928-498: The ǃGarib ( Orange River ) and settled in that area, and installed Gaob !Gariseb as their leader. This group moved back northwards around 1670, and settled at ǂKhanubes, wherefrom they moved and split into two groups, one of which settled in the vicinity of ǂAixorobes ( Tsumeb ) and the other one led by Gaob ǀNarirab settled at |Haigomab!gaus, south-east of Otjituuo . The latter-mentioned group split up in four (4) factions: The remainder of clans not mentioned above came into existence as

9024-452: Was also worn but only during performances/dances along with a tussled apron known as a ǀhapis (for females) and or ǀhapib (for males) ǃNau-i (traditional facial foundation) also played a significant part in Damara and the wider Khoekhoe cosmetics. Women would ǀīǃnâ (perfume) hides and blankets by stewing buchu on hot stones placed under a ǀīǃnâs (dome-shaped basket) after which they would boro themselves (smear red ochre on their faces) early in

9120-912: Was conceived to supplement the water supply in the Vaal River System. Water is delivered to South Africa by means of the delivery tunnel which passes under the Lesotho South Africa border at the Caledon River , and then under the Little Caledon River south of Clarens in the Free State, and discharges into the Ash River about 30 kilometres (19 mi) further to the north. The scheme became viable when water demands in Gauteng reached levels that could no longer be supported economically by alternative schemes such as

9216-512: Was made possible by the construction of the Gariep and Vanderkloof Dams. Old established irrigation schemes such as those at Buchuberg , Upington , Kakamas , and Vioolsdrif have also benefitted because regulation of the flow is now possible. On the Namibian side of the river, Aussenkehr produces grapes with the help of water from the Orange. In recent years, the wine-producing areas along

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