Kae Matundu - Tjiparuro

I am not inclined to giving tributes to personas rather than in and about what they believe in. Because as I have been rudely awakened by the passing on of one, people are mortal but their ideas shall live forever, hence providing for their legacy, but a legacy soon forgotten after the departure of their upholders. This is why I shall be inclined to speak of him - an affable persona - not to mention his wisdom and ideological commitment that he was and has been.

This sojourner, as it has been rudely awaken upon us, as if the morality of all of as human beings,  has not already been impressed upon us many a times, least his own mortality.   Our circle of associates, at times close and some other extended, has been associated with the character known as Heinrich Uazuva Kaumbi, since shortly before independence, five years or so earlier. Brought together in the same neighbourhood of Grysblok in Katutura. Squatting at the respective houses of his sister Titi Kaumbi, and Cottler Katjipotu.

In our small jovial circle, we used to refer to him purely as either Kaumbi or his colonial-Chrirstine-cum-religious name of Heinrich. Which, strangely, despite his Pan-Africanist learning, he never shed it off like some of us have done with the world today left ever guessing what happened to names like Justus, Hiskia, Goliath, and many others. Perhaps testimony to the character that he really was in life. This association was born, more than anything, out of the dictates of the times but went on to grow stronger and stronger.  A person of substance he came to be and was always. Radiating through whatever endeavour he  engaged in, social, cultural, political and even religious, informed by his deep-rooted belief in the Pan-Africanist ideology. That also could but also permeating through us, as much converts of it we already were by the time we came into contact with him. 

The Pan-Africanist ideology which he came to not only embrace but became engrossed in it and with it and lived for. Having imprinted on him irreversibly during his years of further studies in South Africa. Was it Pan-Africanism or Black Consciousness? Whichever whatever the difference, if any, there may be between the two ideological concepts. Safe for the fact both are ideological concepts of a kind based on the love for Africa, and the Black Race, with variations. The variations being the extent to which each would push and drive for the meaningful transformation of society, which ultimately may strike one both as having something in common, if only in terms of engendering a black elite or bourgeoisie, whose ultimate aim was and has been, as proven by most African countries who obtained political independence, Namibia being no exception, that Pan Africanism, has not and as yet has to push for radical transformation, especially on the economic front where economic justice could, would and should prevail with egalitarianism ruling supreme.

This was during the time when both South Africa and Namibia was reaching the Rubicon. The latter edging towards political freedom, emphasis is here on political freedom and/or flag independence because this is all that Namibia has this far attained. Remaining with the arduous but by no means insurmountable task of economic emancipation, whatever this may mean. Because in modern day Namibia, this seems to have become the Achilles heel towards transitioning from the flag independence towards a just society, if not a revolutionary one.  

A Pan-Africanist that he was while some of us harboured socialist ideals, this could have been taken as opposites to render our association unworkable and/or one of convenience. But our association was never two opposites but thrived till the end. In the latter days not so in proximity but more in spirit, especially ancestral spirit. Being engaged in our own special ways in the cause for the redemption of the spirits of the ancestors. A mission which remains unaccomplished. But as far as he is concerned, he has accomplished what he has accomplished, be it in terms of advancing the cause of reparations of his people and their cultural renaissance. Believing in it with the requisite dedication and devotion. Which indeed all of us, if not some, also did. Hopefully, we shall continue, for the sake of his everlasting legacy, keep the torch burning. Not only of the cause of reparations, but also for the betterment of not only his people but all fellow Namibians, especially the so-called disadvantaged, in real terms those who continue to be exploited and economically left out. Besides the promise of independence, not only political freedom but freedom in all aspects even economic and cultural. 

A civil engineer by profession, he transcended his immediate profession and took on the mantra of many other professions, foremost social activism. Belying the misperception that Pan Africanism is not and cannot be as narrow and parochial as perceived and portrayed, driven only by the bourgeoisie for own place under the sun of capitalism. For it is not about a niche in the capitalist system but about egalitarianism. If needs be back to the old days of communalism where the wellbeing of any individual was and is measured by the wellbeing of the whole community and the other way round. 

Yes, an intellectual par excellence, and a practical, conscious and conscientious one for that matter, whose analysis would make no pretense between the three frames of analysis, the conservative (status quo), liberal (remedial) and radical (total change) but informed by the latter.  Unknown to some of us, 28 September this year was when we bid farewell. On the occasion of the launch of the book: ‘Times and life of Vekuii Rukoro’. One cannot but be thankful for the time afforded to associate with you. Because never ever shall be enough time than the given. The only regret is that, despite his wealth of wisdom, and that of many others of his calibre, as represented on the Swapo Party of Namibia’s Think Thank, such is yet to translate in any fundamental change to uplift exploited Namibians. When it  remains a million dollar question. 

“Everywhere wealth encloses me as with a wall. Here is the rich men’s garden. There are his fields; here his vineyards, there his forests and pastures. I, too, would gladly have departed but I could not find a single spot of ground where I should not have rich men as neighbours,” writes Kautsky in his ‘The Lament Of The Poor Man Against The Rich Man’. Farewell Uazuva and tell us who your neighbours are once there wherever you are going. Aluta Continua!