Maybe by the time this article sees light, the planned demonstration by my brothers who identify themselves as Vanyemba had already taken place or had been averted. Whatever the case might be, the issue that has of late received media currency and aroused debates among social media fanatics about the possible one-hour airing of the Nyemba language on the national broadcaster needs to be analyzed with unbiased lenses and critical minds. In 2015, an article titled “Putting the Vanyemba recognition issue in context” was published in this same publication. I urge those who didn`t read it to find a copy or re-read it with both lenses. The author of that article gave a holistic analysis of the history of how the Vanyemba came to be in Namibia and Kavango in particular. He also touched on the harmonious relationship which existed between the two groups. My article, therefore, will not dwell much on the history but rather on the relationship which seems to be at risk. The Kavango folklore and oral histories not only tell stories of harmonious relations that existed among the various ethnic groups along both sides of the Kavango River, but they also acknowledge that the line separating their heritages is very thin. I know engaging in this sensitive debate can be misinterpreted by those with ulterior motives but as a peace-loving resident, I cannot sit idle and watch how this peaceful region is turned into a possible ethnic conflict. As much as this issue looks simple at face value, a deeper critical assessment to understand the motives behind it and the consequences needs serious interrogation. 

History dictates that the Vanyemba and VaKavango traditionally regarded each other as cousins and it is due to this relationship that their integration into all five traditional authorities in which they found themselves went smoothly. Despite refugee integration being considered a complex and multidimensional construct, they were integrated into the economic, health, educational, and social contexts of the country and today many of the descendants occupy higher positions in public, private or political spheres. They also have access to health services as well as education while intermarriages had taken place over the years. The emergence of tribal agenda based on ethnic identity seems to have surprised some of us, who seem reluctant to admit that antagonism is brewing between tribal groups. Growing up, language difference was never a problem in the region as all those who were residents considered themselves as Kavango first then their language/dialects second. Thus some have implied that ethnicity meant little for Kavangos living in the area  The one-hour program might not be a problem in the eyes of the beholder but others might have the following questions: 1. Will the program only be used by those who speak the proposed language? 2. Will those who will participate in this one-hour program participate in other programs of the broadcaster? 3. If they will be allowed to participate in other programs, which language will they use? 4. If the claim is true that there are no pure Kavangos, the majority of them have a drop of the Nyemba blood, why do the same blood want to fight each other? 5. After the one-hour program, what will the next demand be?

There are important economic and social factors driving the increased frustrations in the region. Kavangos are perceived as voting cows that are considered important during elections but forgotten afterward.  Therefore, identity and tribal factors are crucial touchstones in this equation. The “us versus them” paradigm has become pervasive, becoming a way to distinguish friend from foe. We can use different strategies to advance our frustrations but the bone of contention is social and economic challenges are felt by all Namibians. There is a feeling that certain people are excluded from economic and social benefits such as employment, national documents, and old age grants. But this exclusion might be due to tribalism, nepotism, and cronyism which all Namibians (especially those in positions of authority) are guilty of. If each of us can be honest, especially those with authority to recommend or appoint, how many of those not from their family did they recommend or appoint based on competence, and qualifications? Some scholars intimate that tribal animosity finds its roots in the unequal distribution of resources in many African states and that is what is manifesting itself now in the two Kavango regions.

It is critical to remember that the roots of conflict in many African states are considered to be much deeper and complex and are embedded in the interplay of historical factors, socio-economic crisis, the politics of exclusion, and local struggles. Admittedly, while the aforementioned constitute the broader causal factors, embedded within and related to them are favoritism, corruption, nepotism, cronyism, and poverty which continue to serve as triggers and drivers of the frustrations. There are alleged frustrations that had been attributed to the above-mentioned ills. But these ills are being committed by both those who are in power be it Vanyemba speaking or Rukavango speakers. Who are the major culprits, research needs to be conducted? These agitations sometimes take violent forms and are seen as channels for punishing those in power for their failure to alleviate challenges.  Kavango (East & West) are regions that are highly blessed with natural resources, possesses a stable and peaceful political terrain, and has a group of inhabitants that are culturally minded, patriotic, and nationalistic in their endeavors. The Kavango region is occupied by people who love and cherish the land and as well regard Kavango as their most priority. Therefore, conflicts in Kavango regions should be guided and curbed to avoid superfluous animus. Many believe the crisis has taken on an ethnic face. There is a considerable number of testimonies to the fact that many incidents of conflicts that occurred originated from tribal and ethnic divides. We must be careful to use tribal affiliations to serve political ends. It is thus my considered view that the issues regarding the one-hour program by the protesters are just a pretext in the place of real and perceived grievances by some individuals who have lost out on political and top civil service positions or by those who intend to use these issues as a blackmailing strategy when seeking for economic and political opportunities within the regions and the country at large.

I am therefore in agreement with all those cautioning people from catching unnecessary emotions and anger over this subject when we are supposed to focus on tackling very serious issues such as poverty, hunger, and unemployment that are ravaging our regions. This is not the time to use emotions but a time that needs cool minds, tolerance, and mature thinking as violence does not solve problems but only exacerbates it. This opinion might have infuriated your frustrations further but I want those who are mature, and peace-loving to answer this question honestly. Why don`t we want to continue to live in peace? It might seem that the issue is small and about an hour program but remember most ethnic conflicts started with simple issues, e.g. Rwanda genocide, and the Kenya conflict. Thus, in the absence of sober and mature leadership, this issue has the potential of destabilizing the peace and stability of the Kavango regions (East & West) and the country at large