Namibia Quotes

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At some point, one asks, "Toward what end is my life lived?" A great freedom comes from being able to answer that question. A sleeper can be decoyed out of bed by the sheer beauty of dawn on the open seas. Part of my job, as I see it, is to allow that to happen. Sleepers like me need at some point to rise and take their turn on morning watch for the sake of the planet, but also for their own sake, for the enrichment of their lives. From the deserts of Namibia to the razor-backed Himalayas, there are wonderful creatures that have roamed the Earth much longer than we, creatures that not only are worthy of our respect but could teach us about ourselves.
Diane Ackerman (The Rarest of the Rare: Vanishing Animals, Timeless Worlds)
My social status leaps after decades of disqualification on grounds of radiation. The doorbell rings and there stands Vanessa Redgrave. 'Marcie,' she begins, and then goes on about social injustice in Namibia, and how we must all build a raft by late afternoon — preferably out of coconut matting.
Morrissey (Autobiography)
It takes courage to live in the midst of hate. And it requires strength to keep that hatred from eating your soul.
Mari Serebrov (Mama Namibia)
By the time the clock had moved past midnight on Christmas 1993, they finally clicked the last piece into place: Angola, nestled between Zaire and Namibia and bordering the vast lapping Atlantic. Then, having succeeded in putting the world back together, they went to bed.
Jessie Ann Foley (The Carnival at Bray)
You're handsome when flustered." "I swear, Persephone, I'm going to relocate you to your precious Namibia if you don't stop grating on my nerves." "So now I annoy you constantly." Her blue eyes shone. "That's one, steady emotion. Twenty-six more to go!
L.J. Shen (The Villain (Boston Belles, #2))
The older I get, the more I realize that what other people think about me has little to do with who I am. … We can’t change other people, and we can’t force them to see us the way we would like to be seen.
Mari Serebrov (Mama Namibia)
The mere mention of the Farakka Express, which jerks its way eastward each day from Delhi to Calcutta, is enough to throw even a seasoned traveller into fits of apoplexy. At a desert encampment on Namibia's Skeleton Coast, a hard-bitten adventurer had downed a peg of local fire-water then told me the tale. Farakka was a ghost train, he said, haunted by ghouls, Thuggees, and thieves. Only a passenger with a death wish would go anywhere near it.
Tahir Shah (Sorcerer's Apprentice)
In her journal, in what’s now Namibia, Marian had written: I’d like to think I will remember this particular moon, seen from the particular angle of this balcony on this night, but if I forget, I will never know that I’ve forgotten, as is the nature of forgetting. I’ve forgotten so much—almost all I’ve seen. Experience washes over us in great waves. Memory is a drop caught in a flask, concentrated and briny, nothing like the fresh abundance from which it came.
Maggie Shipstead (Great Circle)
Windhoek has three temperatures: hot, mosquito, and fucking cold.
Ngamije, Rémy
Consider the genesis of a single-celled embryo produced by the fertilization of an egg by a sperm. The genetic material of this embryo comes from two sources: paternal genes (from sperm) and maternal genes (from eggs). But the cellular material of the embryo comes exclusively from the egg; the sperm is no more than a glorified delivery vehicle for male DNA—a genome equipped with a hyperactive tail. Aside from proteins, ribosomes, nutrients, and membranes, the egg also supplies the embryo with specialized structures called mitochondria. These mitochondria are the energy-producing factories of the cell; they are so anatomically discrete and so specialized in their function that cell biologists call them “organelles”—i.e., mini-organs resident within cells. Mitochondria, recall, carry a small, independent genome that resides within the mitochondrion itself—not in the cell’s nucleus, where the twenty-three pairs of chromosomes (and the 21,000-odd human genes) can be found. The exclusively female origin of all the mitochondria in an embryo has an important consequence. All humans—male or female—must have inherited their mitochondria from their mothers, who inherited their mitochondria from their mothers, and so forth, in an unbroken line of female ancestry stretching indefinitely into the past. (A woman also carries the mitochondrial genomes of all her future descendants in her cells; ironically, if there is such a thing as a “homunculus,” then it is exclusively female in origin—technically, a “femunculus”?) Now imagine an ancient tribe of two hundred women, each of whom bears one child. If the child happens to be a daughter, the woman dutifully passes her mitochondria to the next generation, and, through her daughter’s daughter, to a third generation. But if she has only a son and no daughter, the woman’s mitochondrial lineage wanders into a genetic blind alley and becomes extinct (since sperm do not pass their mitochondria to the embryo, sons cannot pass their mitochondrial genomes to their children). Over the course of the tribe’s evolution, tens of thousands of such mitochondrial lineages will land on lineal dead ends by chance, and be snuffed out. And here is the crux: if the founding population of a species is small enough, and if enough time has passed, the number of surviving maternal lineages will keep shrinking, and shrinking further, until only a few are left. If half of the two hundred women in our tribe have sons, and only sons, then one hundred mitochondrial lineages will dash against the glass pane of male-only heredity and vanish in the next generation. Another half will dead-end into male children in the second generation, and so forth. By the end of several generations, all the descendants of the tribe, male or female, might track their mitochondrial ancestry to just a few women. For modern humans, that number has reached one: each of us can trace our mitochondrial lineage to a single human female who existed in Africa about two hundred thousand years ago. She is the common mother of our species. We do not know what she looked like, although her closest modern-day relatives are women of the San tribe from Botswana or Namibia. I find the idea of such a founding mother endlessly mesmerizing. In human genetics, she is known by a beautiful name—Mitochondrial Eve.
Siddhartha Mukherjee (The Gene: An Intimate History)
The exclusive focus of the reform movement on Leopold’s Congo seems even more illogical if you reckon mass murder by the percentage of the population killed. By these standards, the toll was even worse among the Hereros in German South West Africa, today’s Namibia. The killing there was masked by no smokescreen of talk about philanthropy. It was genocide, pure and simple, starkly announced in advance.
Adam Hochschild (King Leopold's Ghost)
Over the course of nearly a half-century, Cuba, Congo, Ghana, Indonesia, Vietnam, Laos, Cambodia, El Salvador, Nicaragua, Iran, Namibia, Mozambique, Chile, Afghanistan, Lebanon, and even tiny Granada, among many others, were interpreted by U.S. strategists as battlegrounds with the Soviet empire.
Jeffrey D. Sachs (Building the New American Economy: Smart, Fair, & Sustainable)
For modern humans, that number has reached one: each of us can trace our mitochondrial lineage to a single human female who existed in Africa about two hundred thousand years ago. She is the common mother of our species. We do not know what she looked like, although her closest modern-day relatives are women of the San tribe from Botswana or Namibia.
Siddhartha Mukherjee (The Gene: An Intimate History)
• Looking backward should never divert our path to one of hatred and bitterness, for those steps lead nowhere but to destruction. To live in hatred is to miss the point of living.
Mari Serebrov (Mama Namibia)
The machine gun, developed in 1885 by the British inventor Hiram Maxim, fired 500 rounds per minute, and had its first large-scale application during the two Matabele Wars. With less than 2000 men, Rhodes’s army was able to crush the resistance, killing a total of 60,000 Ndebele during the two wars. The British, on the other hand, lost only about 500 men, most of whom were local mercenaries. The extreme asymmetry is reminiscent of the Conquista massacres or the Battle of Frankenhausen during the German Peasant War. In each case, the insurgents were powerless against the new weapons of the metallurgical complex. The term Matabele “War” is a euphemism for a genocide that belongs to a long dark line of many forgotten, repressed and covered-up genocides in Africa, including the Herero genocide perpetrated in German Southwest Africa (present-day Namibia) by German colonial rulers. Thanks to South African copper, the people in London and other European capitals, who had never or only cursorily been informed about these events, enjoyed their newly installed electric lights.
Fabian Scheidler (The End of the Megamachine)
The problem with racial discrimination, though, is not the inference of a person's race from their genetic characteristics. It is quite the opposite: it is the inference of a person's characteristics from their race. The question is not, can you, given an individual's skin color, hair texture, or language, infer something about their ancestry or origin. That is a question of biological systematics -- of lineage, taxonomy, of racial geography, of biological discrimination. Of course you can -- and genomics as vastly refined that inference. You can scan any individual genome and infer rather deep insights about a person's ancestry, or place of origin. But the vastly more controversial question is the converse: Given a racial identity -- African or Asian, say -- can you infer anything about an individual's characteristics: not just skin or hair color, but more complex features, such as intelligence, habits, personality, and aptitude? /I/ Genes can certainly tell us about race, but can race tell us anything about genes? /i/ To answer this question, we need to measure how genetic variation is distributed across various racial categories. Is there more diversity _within_ races or _between_ races? Does knowing that someone is of African versus European descent, say, allow us to refine our understanding of their genetic traits, or their personal, physical, or intellectual attributes in a meaningful manner? Or is there so much variation within Africans and Europeans that _intraracial_ diversity dominates the comparison, thereby making the category "African" or "European" moot? We now know precise and quantitative answers to these questions. A number of studies have tried to quantify the level of genetic diversity of the human genome. The most recent estimates suggest that the vast proportion of genetic diversity (85 to 90 percent) occurs _within_ so-called races (i.e., within Asians or Africans) and only a minor proportion (7 percent) within racial groups (the geneticist Richard Lewontin had estimated a similar distribution as early as 1972). Some genes certainly vary sharply between racial or ethnic groups -- sickle-cell anemia is an Afro-Caribbean and Indian disease, and Tay-Sachs disease has a much higher frequency in Ashkenazi Jews -- but for the most part, the genetic diversity within any racial group dominates the diversity between racial groups -- not marginally, but by an enormous amount. The degree of interracial variability makes "race" a poor surrogate for nearly any feature: in a genetic sense, an African man from Nigria is so "different" from another man from Namibia that it makes little sense to lump them into the same category.
Siddhartha Mukherjee (The Gene: An Intimate History)
For modern humans, that number has reached one: each of us can trace our mitochondrial lineage to a single human female who existed in Africa about two hundred thousand years ago. She is the common mother of our species. We do not know what she looked like, although her closest modern-day relatives are women of the San tribe from Botswana or Namibia. I find the idea of such a founding mother endlessly mesmerizing. In human genetics, she is known by a beautiful name—Mitochondrial Eve.
Siddhartha Mukherjee (The Gene: An Intimate History)
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I did not tell my students that, or how their team faced Portugal, the opposing team, all alone in a stadium packed with more than sixty thousand Portuguese fans and just seventy North Korean laborers shipped in from Namibia. Seeing the World Cup in person would have sounded unreal to them, and besides, they did not like the topic. North Koreans still seemed to feel great shame over their team’s loss, despite the fact that in the world’s eyes it had been an admirable effort. But for them failure of any degree was not tolerated.
Suki Kim (Without You, There Is No Us: My Time with the Sons of North Korea's Elite)
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¿La historia de la humanidad no es acaso toda entera, desde sus inicios, la historia de un crimen? Las naciones europeas no cesan de recodarse mutuamente el holocausto judío, pero ¿fue éste el único? ¿En qué ciudad se decretó el genocidio de Namibia (1904-1908)? ¿En qué mes el de Armenia (1915-1923), el de Ucrania (1929), el de España (1936-1975), el de la Franja de Gaza? ¿Lo recordamos? Tan sólo en los últimos sesenta años, con implicación directa o indirecta de los gobiernos de Occidente, fueron masacrados siete millones de vietnamitas dos millones de camboyanos dos millones de krudos quinientos mil serbios un millón doscientos mil argelinos setenta mil haitianos ochocientos mil tutsis y hutus doscientos mil guatemaltecos trescientos mil libaneses un número aún creciente de palestinos ¿los recordamos? Y aunque así fuese, ¿nos sentiríamos concernidos? Cuanto más alta sea la cifra más espectacular será el suceso y, por lo tanto, menos habrá de implicarnos: el dolor siempre acude en singular. Sumamos y redondeamos como para ajustar la tasa de sufrimiento. ¿Puede acaso sumarse el sufrimiento? ¿Será más el dolor de todo un pueblo que el de cada uno de sus miembros? ¿Cómo sufre "un pueblo"? ¿Existe el pueblo o la Nación independiente de su gente? Y cada uno de los seres que padecen ¿no serán siempre el mismo, una y otra vez, infinitamente? Ahora, cuando todo es aquí, irremediablemente aquí y ahora, ante la permisión del horror yo digo: Si viniera, si una mujer viniera, ahora, si una mujer viniera al mundo con la espiga de luz de las matriarcas: debería si hablara de este tiempo debería tan sólo balbucir, balbucir y así tal vez tal vez así asíasí tal vez
Chantal Maillard (La herida en la lengua)
Looking backward should never divert our path to one of hatred and bitterness, for those steps lead nowhere but to destruction. To live in hatred is to miss the point of living.
Mari Serebrov (Mama Namibia)
the South Africans were fighting a conventional war in Angola, a counterinsurgency war in Namibia, an unconventional war in Mozambique, and localized civil disturbances within South Africa. All good reasons to recruit professional soldiers attracted by proper compensation, especially when the permanent force was mostly officers.
Peter Polack (The Last Hot Battle of the Cold War: Decision at Cuito Cuanavale and the Battle for Angola, 1987–1988)
Only mosquito can save Nigeria. Only mosquito can save South Africa. Only mosquito can save Zimbabwe Only mosquito can save Namibia. Only mosquito can save Africa. Only malaria can save Africa. Only yellow fever can save Africa.
Laurie Garrett (The Coming Plague: Newly Emerging Diseases in a World Out of Balance)
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Oh, the anxious, aging wives of his white business associates, fingers weighted down with diamonds, constantly tittering on about how busy they were with this committee meeting and that school event, all the while shedding pretty tears for dark-skinned children in distant countries. Charles loved being around them. They flattered him like concubines, wheedling checks for orphans in Burma or wells in Namibia, angling for ever-larger donations of cosmetics to put on the block at one of the endless silent auctions for their children's private schools. Nothing made him feel better than tossing off a check that elicited a breathy gasp of pleasure from one of the wives.
Jade Chang (The Wangs vs. the World)
E. Raymond Hall, professor of biology at the University of Kansas, wrote the authoritative work on American wildlife, Mammals of North America. He stated as a biological law that, “two subspecies of the same species do not occur in the same geographic area.” Prof. Hall explains that human races are biological subspecies, and that the law applied to them, too: “To imagine one subspecies of man living together on equal terms for long with another subspecies is but wishful thinking and leads only to disaster and oblivion for one or the other.” In recent decades we have seen what Prof. Hall was writing about in the Balkans, Sudan, Rwanda, Burundi, and the Eastern Congo. We call it “ethnic cleansing.” In Zimbabwe there is a systematic effort to rid the country of whites, and some observers do not rule out similar efforts in South Africa and Namibia. Is it utterly unrealistic to imagine ethnic cleansing in the United States? Prof. Hall’s forebodings do not appear outlandish in some of our schools, prisons, and neighborhoods. The demographic forces we have set in motion have created conditions that are inherently unstable and potentially violent. All other groups are growing in numbers and have a vivid racial identity. Only whites have no racial identity, are constantly on the defensive, and constantly in retreat. They have a choice: regain a sense of identity and the resolve to maintain their numbers, their traditions, and their way of life—or face oblivion.
Jared Taylor (White Identity: Racial Consciousness in the 21st Century)
he region is stark and hostile, but in the early morning and late afternoon light, when the basalt rocks turn to the color of rust, and the distant mountains to soft shades of purple and blue, it can also be breathtakingly beautiful.
Garth Owen-Smith (An Arid Eden)
Beyond the desire to give U.S. prestige a shot in the arm, Kissinger justified his policy by arguing that an MPLA victory would encourage armed struggle and subvert Vorster’s détente in southern Africa. He was right, but South Africa’s détente was, as Neto said, a “chimera,” and violence was inevitable as long as apartheid ruled South Africa, a racist regime dominated Rhodesia, and Namibia was occupied. Just as the MPLA’s victory in Angola brought hope to South African blacks, strengthened SWAPO, and spurred the United States to seek majority rule in Rhodesia, so IAFEATURE’s success would have strengthened the forces of racism and apartheid in southern Africa. And what for? To teach Brezhnev the rules of détente?
Piero Gleijeses (Piero Gleijeses' International History of the Cold War in Southern Africa, Omnibus E-Book: Includes Conflicting Missions and Visions of Freedom)
The Chinese have told UNITA that Peking would continue its aid,” the CIA reported, “but was concerned about how it would reach UNITA if Zaire was no longer able to act as a transit area.” South Africa offered to help. Beijing held its nose, and with Pretoria’s assent in 1979 it delivered “550 to 600 tons of weapons” to Savimbi through Namibia.18
Piero Gleijeses (Piero Gleijeses' International History of the Cold War in Southern Africa, Omnibus E-Book: Includes Conflicting Missions and Visions of Freedom)
Many travelers are essentially fantasists. Tourists are timid fantasists, the others - risk takers - are bold fantasists. The tourists at Etosha conjure up a fantastic Africa after their nightly dinner by walking to the fence at the hotel-managed waterhole to stare at the rhinos and lions and eland coming to drink: a glimpse of wild nature with overhead floodlights. They have been bused to the hotel to see it, and it is very beautiful, but it is no effort....My only boast in travel is my effort...
Paul Theroux (The Last Train to Zona Verde: My Ultimate African Safari)
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Twain wrote in 1869 that “travel is fatal to prejudice, bigotry, and narrow-mindedness.” Galton had explored extensively in the 1840s, as privileged young men often did in the nineteenth century, to Turkey and through the Middle East and Egypt. He went further, into what is now Namibia, on a two-year trip with the Royal Geographical Society, and published bestsellers describing his journeys into the heart of darkness. But Galton didn’t adhere to Twain’s maxim. He maintained and grew a deep-rooted sense of hierarchies of the peoples of the world, and formalized it later in his life under a number of auspices.
Adam Rutherford (A Brief History of Everyone Who Ever Lived: The Human Story Retold Through Our Genes)
Customer Review 5.0 out of 5 starsA crime adventure story for the car enthusiast! ByAmazon Customeron March 9, 2016 Format: Kindle Edition This is a fast-paced story with surprising complexity from a first-time author. The story takes the reader on a thrilling journey across the globe that includes South Africa, Namibia, Singapore, Sri Lanka, England and France as a top racing driver finds himself inadvertently intertwined with criminals. The author's. attention to the detail of the cars in the story almost makes them characters themselves! He is clearly a car enthusiast with a real talent for crime writing. This book will appeal to anybody who loves a rollicking crime story, but especially to those who love their cars, motor racing and car chases!
John Rabe (Switched Fortunes)
Okavango Delta in Botswana to shots of the aurora borealis in Lapland. There were photographs taken as she’d hiked the Inca Trail, others from the Skeleton Coast in Namibia, still more among the ruins of Timbuktu. Twelve years ago, she’d learned to scuba dive and had spent ten days documenting marine life in Raja Ampat; four years ago, she’d hiked to the famous Paro Taktsang, or Tiger’s Nest,
Nicholas Sparks (The Wish)
The distribution of income in a society is called the 'Gini coefficient,' named after an Italian sociologist named Corrado Gini, who published a paper on the topic in 1912. A society where one person earns all the money and everyone else earns none, effectively has a Gini coefficient of 1.0; and a society where everyone earns the same amount has a coefficient of zero. Neither is desirable. Moderate differences in income motivate people because they have a reasonable chance of bettering their circumstances, and extreme differences discourage people because their efforts look futile. A study of 21 small-scale societies around the world found that hunter-gatherers like the Hadza—who presumably represent the most efficient possible system for survival in a hostile environment—have Gini coefficients as low as .25. In other words, they are far closer to absolute income equality than to absolute monopoly. Because oppression from one's own leaders is as common a threat as oppression from one's enemies, Gini coefficients are one reliable measure of freedom. Hunter-gatherer societies are not democracies—and many hold women in subordinate family roles—but the relationship between those families and their leaders is almost impervious to exploitation. In that sense, they are freer than virtually all modern societies. According to multiple sources, including the Congressional Budget Office, the United States has one of the highest Gini coefficients of the developed world, .42, which puts it at roughly the level of Ancient Rome. (Before taxes, the American Gini coefficient is even higher—almost .6—which is on par with deeply corrupt countries like Haiti, Namibia, and Botswana.) Moreover, the wealth gap between America's richest and poorest families has doubled since 1989. Globally, the situation is even more extreme: several dozen extremely rich people control as much wealth as the bottom half of humanity—3.8 billion people.
Sebastian Junger (Freedom)
In brutally suppressing the Maji Maji War in Tanganyika and in attempting genocide against the Herero people in Namibia the German ruling classes were getting the experience which they later applied against the Jews and German workers and progressives.
Walter Rodney (How Europe Underdeveloped Africa)
For the first time in the history of the Federal Republic of Germany, the task of subjecting the colonial legacy to reappraisal has even been adopted as an element of government policy: the programme of the fourth Merkel government states that ‘it is part of the fundamental democratic consensus in Germany that the Nazi reign of terror, the SED dictatorship and Germany’s colonial history need to be reappraised and come to terms with’. Despite this, the debate is concentrated on a narrow range of topics: for example, war crimes and genocide, and whether particular objects in museums were legally acquired. That colonialism in itself was structurally criminal gets lost sight of. For it is indeed the case that not merely were crimes committed under colonialism, as is generally conceded, but rather that colonialism itself is criminal. There is a distinct lack of awareness of this. A favourite method of approaching the issue is to draw up a balance sheet: aspects of colonialism that are considered to have been positive – the ‘civilizatory achievements’ – are set off against the excessively violent episodes. In this way, war crimes are transformed into exceptional events: the genocide committed against the Herero and Nama, for example, is above all laid at the door of the commanding general, Lothar von Trotha. This is alarmingly reminiscent of the strategy with which German colonial offcials sought to justify particularly brutal events in German South West Africa, as is depicted in my book. The blame always lay only with individuals; nobody called the racist colonial system itself into question. Pointing the finger at individuals who bore a particular degree of blame serves to push the structurally racist and structurally criminal nature of colonialism into the background.
Jürgen Zimmerer (German Rule, African Subjects: State Aspirations and the Reality of Power in Colonial Namibia)
The Cubans were convinced that South Africa had a few nuclear bombs. (In fact, it had six.)32 They believed that Pretoria would not dare to use them, at least as long as the Cuban army did not enter Namibia. Nevertheless, they took whatever precautions they could. As Castro explained, “Our troops advanced at night, with a formidable array of antiaircraft weapons, . . . in groups of no more than 1,000 men, strongly armed, at a prescribed distance from one another, always keeping in mind the possibility that the enemy might use nuclear weapons.”33
Piero Gleijeses (Piero Gleijeses' International History of the Cold War in Southern Africa, Omnibus E-Book: Includes Conflicting Missions and Visions of Freedom)
On June 17, 1985, the Transitional Government of National Unity (TGNU) was established in Windhoek. In his inaugural speech, the chairman of the TGNU set the tone: “The people of Namibia are tired of the ravages of war and of the involvement of the international community in the struggle for the liberation of Namibia.” When the chairman spoke of “international” involvement, he meant the United Nations and Resolution 435, not South Africa. President Botha, who presided over the ceremonies, was blunt. “We . . . have a message for the world,” he said; “for Soviet strategists, shifting their pieces on the international chessboard; for Western diplomats, anxious to remove at any cost this vexatious question [Namibia] from the international agenda; for SWAPO terrorists lurking in their lairs in Angola—we are not a people to shirk our responsibilities. . . . The people of Southwest Africa,” Botha concluded, “cannot wait indefinitely for a breakthrough
Piero Gleijeses (Piero Gleijeses' International History of the Cold War in Southern Africa, Omnibus E-Book: Includes Conflicting Missions and Visions of Freedom)
Linke widersetzen sich der Durchökonomisierung aller Lebensbereiche. Sie beurteilen Menschen weder nach ihrer Funktionalität für die Gesellschaft noch nach dem Grad ihrer Angepasstheit an den Mainstream. Ein Künstler ist ihnen nicht weniger wert, weil er am Ende des Jahres weniger Einkommenssteuer an den Staat überweist als ein Bankangestellter. Und ein Jugendlicher mit bunter Tolle ist nicht alleine deswegen ein Krimineller, weil er den Gang zum Dorffriseur verweigert. Linke sind also gesellschaftlich liberal. Das allerdings gilt auch für den einen oder anderen FDP-Wähler. Linke sind allerdings darüber hinaus Befürworter eines sozialen Staates. Aus Gerechtigkeitsgründen. Und im Wissen, dass jeder Euro, der in den Bereichen Bildung und Soziales gespart wird, später doppelt und dreifach für Justiz und Polizei ausgegeben werden muss. Die Wertschätzung des Sozialstaates wiederum unterscheidet Linke von den allermeisten FDP-Wählern. Linke sind also dem altmodischen Wert der Gerechtigkeit verbunden - national wie international. Sie denken in gesellschaftlichen Zusammenhängen, wissen also, dass der Landarbeiter in Namibia des Nachts auf Nashornjagd geht, weil er sonst seine Familie nicht durchbringen könnte. Eine faire Weltwirtschaftsordnung ist für Linke deshalb weder "Gedöns" noch "Charity"-Ereignis, sondern eine ziemlich existentielle Frage. Gesellschaftliche Liberalität, soziale Gerechtigkeit und internationale Solidarität sind daher für mich die Grundwerte, die ein linkes Politikverständnis auszeichnen.
Christoph Ruf (Was ist links?: Reportagen aus einem politischen Milieu (Beck'sche Reihe 1959) (German Edition))
Engkau adalah penggemar matematika dan aku adalah pecinta biologi. Kau menyandarkan hidupmu semata mata pada logika sedang aku lebih suka bermain fakta dan persepsi. Sebab menurutku, kita tidak dapat memastikan segala sesuatu hanya dari sebuah gejala atau fenomena belaka. Sementara, kau memainkan angka angka itu lebih sebagai bagian dari realitas keseharianmu. Namun sesungguhnya kita hampir memiliki begitu banyak persamaan sebagai seorang Pareidolia, meskipun mungkin saling bertolak belakang. Kau seorang kolektor tanaman langka dan aku pecinta kaktus yang unik. Pong Kdor Moha Tep adalah tanaman karnivora dari Kamboja yang jadi favoritku. Loofah adalah tanaman sayur dari Vietnam yang jadi kegemaranmu. Kita saling berbagi kesukaan sebagai pengumpul aneka jenis tanaman yang menarik dan eksotis. Kau beri aku kaktus Echinopsis Lageniformis Monstrose dan jamur mabuk Psilocybe Cubensis yang kutukar dengan sepasang kaktus Myrtillocactus Geometrizans dan bunga parasit Hydnora Africana yang aku peroleh dari daerah pesisir barat Namibia. Itu adalah sebuah pemberian yang katamu adalah hadiah terbaik yang pernah kau terima dariku. Sebab aku terbiasa membaca isyarat lewat gambar atau penampakan. Sebagaimana aku sering melihat dirimu menjelma sebagai Rorschach. Sudah berpuluh kali kulihat engkau muncul begitu rupa di antara mega mega, atau di antara kerlip bintang di malam hari. Bayangan wajahmu mengeras di permukaan bulan, timbul tenggelam di antara bebatuan di sungai atau serupa tetesan tinta di atas kertas putih. Entah sudah berapa kali kudengar pesan yang menyerupai suaramu nyelonong begitu saja di radio atau di dalam dialog sebuah film yang kutonton di televisi. Namun kita tetap saja saling membenci dan menyukai dengan cara kita masing masing. Sebagaimana logika bengkokmu memberikan alasan alasan delusional yang tak masuk akal; yang seakan mengharuskan dirimu menanam kaktus yang menyerupai penis itu di dalam sanctuary-ku. Dan sebagaimana balasan yang aku sampaikan dalam bahasa nenek moyang Paolo Maldini; aku bukanlah truffatore atau imbroglione. Seorang penyemu yang dengan mudah termakan oleh tipu daya dan muslihatmu.  
Titon Rahmawan
A difference is between a paranormal bitch and the tipsy hooker.
Petra Hermans (Voor een betere wereld)
After dark I walk beside the plateau back towards the Okakarara Road (...) the full moon tonight is huge, an incredible globe of cool molten yellow, almost close enough to touch, shining over the open bushland like a giant floodlight.
Fran Sandham (Traversa)
Julius Klein Diamonds is known throughout the world as a leading diamantaire, bringing a tradition of excellence to the industry. Their diamonds are sourced throughout the world, finding the most exceptional, ethically-sourced diamonds. Former manufacturing took place in Namibia, New York, and Johannesburg, and the company employs Master Cutters who have passed their skills down through generations.
Julius Klein Diamonds
PACKING CHECKLIST Light, khaki, or neutral-color clothes are universally worn on safari and were first used in Africa as camouflage by the South African Boers, and then by the British Army that fought them during the South African War. Light colors also help to deflect the harsh sun and are less likely than dark colors to attract mosquitoes. Don’t wear camouflage gear. Do wear layers of clothing that you can strip off as the sun gets hotter and put back on as the sun goes down. Smartphone or tablet to check emails, send texts, and store photos (also handy as an alarm clock and flashlight), plus an adapter. If electricity will be limited, you may wish to bring a portable charger. Three cotton T-shirts Two long-sleeve cotton shirts preferably with collars Two pairs of shorts or two skirts in summer Two pairs of long pants (three pairs in winter)—trousers that zip off at the knees are worth considering Optional: sweatshirt and sweatpants, which can double as sleepwear One smart-casual dinner outfit Underwear and socks Walking shoes or sneakers Sandals/flip-flops Bathing suit and sarong to use as a cover-up Warm padded jacket and sweater/fleece in winter Windbreaker or rain poncho Camera equipment, extra batteries or charger, and memory cards; a photographer’s vest and cargo pants are great for storage Eyeglasses and/or contact lenses, plus extras Binoculars Small flashlight Personal toiletries Malaria tablets and prescription medication Sunscreen and lip balm with SPF 30 or higher Basic medication like antihistamine cream, eye drops, headache tablets, indigestion remedies, etc. Insect repellent that is at least 20% DEET and is sweat-resistant Tissues and/or premoistened wipes/hand sanitizer Warm hat, scarf, and gloves in winter Sun hat and sunglasses (Polaroid and UV-protected ones) Documents and money (cash, credit cards, etc.). A notebook/journal and pens Travel and field guide books A couple of large white plastic garbage bags Ziplock bags to keep documents dry and protect electronics from dust
Fodor's Travel Guides (Fodor's The Complete Guide to African Safaris: with South Africa, Kenya, Tanzania, Botswana, Namibia, Rwanda, Uganda, and Victoria Falls (Full-color Travel Guide))
I have always been allegic to corruption. It has been the case before i became president at the University of Namibia and it will be the case after i leave the University of Namibia
Joseph Kalimbwe (Persecuted in search of change)
The notion that i am a troublemaker because i fight against wrong things done by elites at the University of Namibia is highly uneducated. Our university is one of the finnest institutions in Southern Africa and I cannot afford to stand and watch some corrupt elements take that pride away from the university.
Joseph Kalimbwe (Persecuted in search of change)
Before I joined activism at the University of Namibia and before the existence of the AR, young people never cared about youth politics. But then we began to talk to them, inspiring them from class to class, faculty to faculty and finally the whole nation heard us and got inspired by our braverly
Joseph Kalimbwe (Persecuted in search of change)
Mandela’s political emergence occurred within the context of an internationalism that always urged us to make connections among freedom struggles, between the Black struggle in the southern United States and the African liberation movements—conducted by the ANC in South Africa, the MPLA in Angola, SWAPO in Namibia, FRELIMO in Mozambique, and PAIGC in Guinea Bissau and Cape Verde. These international solidarities were not only among people of African descent but with Asian and Latin American struggles as well, including ongoing solidarity with the Cuban revolution and solidarity with the people struggling against US military aggression in Vietnam.
Angela Y. Davis (Freedom Is a Constant Struggle: Ferguson, Palestine, and the Foundations of a Movement)
it was the Cubans that destroyed the South African regime. It was they who drove South African aggressors out of Angola, Namibia, broke the mythology of the white superman.
Noam Chomsky (On Palestine)
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WE ARE THE ILLUMINATI, REGISTER AS A NEW MEMBER IN THE ILLUMINATI CLUB BY WHATSAPP NO+27790324557 IN JOHANNESBURG (SOUTH AFRICA), LESOTHO, ESWATINI, BOTSWANA, NAMIBIA, ZAMBIA, ANGOLAL, ZIMBABWE. ou are in SOUTH AFRICA or anywhere in the world, you are a businessman or woman, politician, musician or student and you want to be rich, famous and powerful in life, you are a businessman or artist , politician or pastor and want to become a great, powerful and famous in the world, join us to become one of our official members today. You are given an ideal opportunity to visit the Illuminati and their representatives upon completion of registration, no sacrifices of human lives are required, the Illuminati Brotherhood brings wealth and glory to life, you now have full access to eradicate poverty from your life . Only a member who has been initiated into the Illuminati Brotherhood has the authority to induct a member into the Church. Join us today from anywhere in the world and make your dreams come true. Once you become a member you will be rich and famous for the rest of your life. The Illuminati were a secret society founded in Bavaria (now part of modern-day Germany) that existed from 1776 to 1785 - its members initially proclaimed themselves perfectibilists. Inspired by Enlightenment ideals, the group was founded by Adam Weishaupt, Professor of Canon Law. He wanted to promote reasoning and philanthropy and counteract superstition and religious influence in society. Weishaupt sought to change the way states were run in Europe, removing the influence of religion from government and giving people a new source of "enlightenment". It is believed that the first meeting of the Bavarian Illuminati took place on May 1, 1776 in a forest near Ingolstadt. Here five men laid down the rules that would govern the secret order. Eventually, the group's goals centered on influencing political decisions and disrupting institutions such as the monarchy and the Church. Some members of the Illuminati joined the Illuminati to recruit new members. A bird known as the "Owl of Minerva" (Minerva is the ancient Roman goddess of wisdom) eventually became her main symbol. How are the Illuminati connected to the Illuminati? The Illuminati are a fraternal order that developed from the guilds of stonemasons and cathedral builders of the Middle Ages. In some countries, notably the US, there has historically been much paranoia about the Illuminati - in fact, a single-issue political movement was formed in 1828 known as the Anti-Masonic Party. Due to the original Illuminati recruitment of Illuminati, the two groups have often been confused with one another. How did you join the Illuminati? To join the Illuminati, one had to have the full approval of the other members, possess wealth, and be of good standing in a suitable family. There was also a hierarchical system of Illuminati membership. After entering as a 'Novice' you progressed into a 'Minerval' and then an 'Enlightened Minerval', although this structure later became more complicated as 13 degrees of initiation are required to become a member. Did the Illuminati use rituals? They used rituals - most of which remain unknown - and pseudonyms were used to keep members' identities secret. However, the rituals we know (found in confiscated, secret papers) explain how novices could rise to a higher level within the Illuminati hierarchy: they had to make a report of all the books they owned, write a list of their weaknesses , and reveal the names of all the enemies they had. The novice would then promise to sacrifice personal interests for the good of society. What is the all seeing eye? The "Eye of Providence" - a symbol resembling an eye in a triangle - appears on churches around the world, as well as on Masonic buildings and the US one dollar bill. It has been associated not only with the Illuminati
Edward Amani
What about Cuba? What was its vision of freedom in southern Africa? In Angola it supported the government of Agostinho Neto, who was authoritarian, eager to improve the lot of the people, and who lent courageous support to the liberation fighters of South Africa and Namibia. Neto died in 1979, and the government of President dos Santos grew increasingly corrupt and indifferent to the plight of the common people. It had, however, two important pluses: it continued to support the liberation movements in Namibia and South Africa and, for all its faults, it was far better than the alternative, Jonas Savimbi. The Cuban troops did not stay in Angola for more than a decade, however, to keep dos Santos in power. They stayed to defend Angola from South Africa. They stayed to help the ANC and SWAPO. They stayed because the Cuban leaders were convinced that their departure would provide an opportunity for South Africa to impose Savimbi on Angola and a puppet regime on Namibia. They stayed, in other words, to hold the line against apartheid.
Piero Gleijeses (Piero Gleijeses' International History of the Cold War in Southern Africa, Omnibus E-Book: Includes Conflicting Missions and Visions of Freedom)
Since the beginning of the negotiations, Castro’s instructions had been to be polite as long as the other side was polite, but not to allow insults: “Be very calm, laugh, and smile,” but if the others became offensive, then “put them in their place.” Aldana behaved accordingly. “Cuba would have no problem . . . announcing publicly that the negotiations had deadlocked,” he began. He then went where Ndalu had not dared to go, stressing “the ignorance, the racism and the contradictions” that characterized American society. He said that it was not surprising that in a country whose president mistook Brazil for Bolivia (as Reagan had done) and placed Jamaica in the Mediterranean (another Reagan lapse), the population would not know “what Angola is and what Namibia is.” This was not the kind of language that Crocker was used to hearing.
Piero Gleijeses (Piero Gleijeses' International History of the Cold War in Southern Africa, Omnibus E-Book: Includes Conflicting Missions and Visions of Freedom)
So I got out the Buffalo then, which is what I call the truck my mother left me, because of the time I went to Namibia and saw the African buffalo which are fearless and charge without warning and kill more people than any other animal on the continent and as it happens all those things also described my mother driving her truck, so the name stuck.
T. Kingfisher (Jackalope Wives and Other Stories)
today’s Namibia. The killing there was masked by no smokescreen of talk about philanthropy. It was genocide, pure and simple, starkly announced in advance.
Adam Hochschild (King Leopold's Ghost)
ORIGIN OF CONCENTRATION CAMPS When Namibia won its independence in 1990, the main avenue of the capital city still bore the name Göring. Not for Hermann, the Nazi, but in honor of his father, Heinrich Göring, one of the perpetrators of the first genocide of the twentieth century. That Göring, who represented the German Empire in the southwest corner of Africa, kindly approved in 1904 an annihilation order given by General Lothar von Trotta. The Hereros, black shepherds, had risen up in rebellion. The colonial authorities expelled them all and warned that any Herero found in Namibia, man, woman, or child, armed or unarmed, would be killed. Of every four Hereros, three were killed, by cannon fire or the desert sun. The survivors of the butchery ended up in concentration camps set up by Göring. And Chancellor Bernhard von Bülow pronounced for the very first time the word “Konzentrationslager.” The camps, inspired by a British forerunner in South Africa, combined confinement, forced labor, and scientific experimentation. The prisoners, emaciated from a life in the gold and diamond mines, served as human guinea pigs for research into inferior races. In those laboratories worked Theodor Mollison and Eugen Fischer, who later became the teachers of Josef Mengele. Mengele carried forth their work as of 1933, the year that Göring the son set up the first concentration camps in Germany, following the model his father pioneered in Africa.
Eduardo Galeano (Mirrors: Stories of Almost Everyone)
Muscles relax, the mind expands. The vastness enters into the skin like a shot. ‘Our’ time dissolves.
Arianna Dagnino (The Afrikaner (161) (Essential Prose Series))
The ‘Buffaloes’ were becoming a legend. The Colonel had forged them into a superb fighting machine […] Enough for a young hothead like me to want to be one of them [...] Sam pauses and looks for a moment into the sparkling fire. The scar on his jaw glistens against the dark skin like broken glass [...] You slowly fall prey to a sick frenzy. You develop a lust for blood. You even begin to enjoy killing.
Arianna Dagnino (The Afrikaner (161) (Essential Prose Series))
A round house keeps snakes away because it makes no shadows where snakes can hide,” Tjikuu says. “Herero who build square houses like white people are foolish. Round houses bring good luck. They’re like nature.
Mari Serebrov (Mama Namibia: Based on True Events)
Missionary thinks he’s telling the truth,” Tjikuu says. “But he doesn’t understand the ancestors because he has forgotten his own. We should feel sorry for Missionary. People without ancestors are people without yesterday or tomorrow.
Mari Serebrov (Mama Namibia: Based on True Events)
It is up to us to choose what is right. No one can make us eat a lie,” she answers.
Mari Serebrov (Mama Namibia: Based on True Events)
The eagle is your mother, your aunt, your girl cousins – the eagle is any woman. Maybe even a white woman. When you have trouble, go to another woman. She will understand. And she can help you.
Mari Serebrov (Mama Namibia: Based on True Events)
The older I get, the more I realize that what other people think about me has little to do with who I am. All of us – Jews, Catholics, Lutherans, even the godless – will always be seen by others through their personal spectacles of perception.
Mari Serebrov (Mama Namibia: Based on True Events)
During World War I, German South-West Africa (now called Namibia) was invaded and administered by South African and British forces. Following the war, its administration was taken over by the Union of South Africa, and the territory was governed under a trusteeship granted in 1920 by the League of Nations. A request made by the Union of South Africa that they be able to incorporate the territory of South-West Africa into their sovereign boundaries was countered by the President-General of The African National Congress (ANC), Dr. AB Xuma, who on January 22, 1946, cabled the United Nations with his concerns regarding the absorption of South-West Africa into the Union of South Africa. As a result, the United Nations requested that the Union of South Africa place the territory of South-West Africa under a UN trusteeship, allowing international monitoring. The Union of South Africa rejected this request. On August 26, 1966, having become the Republic of South Africa, it continued its jurisdiction over South-West Africa and refused to leave. As a result, a conflict began with the first clash occurring between the Republic of South Africa’s Police Force and the People’s Liberation Army of Namibia. This started what came to be known as the Border War. In 1971 the International Court of Justice, the primary judicial branch of the United Nations, based at the Peace Palace in the Hague, Netherlands, ruled that the Republic of South Africa’s jurisdiction over the Namibian Territory was illegal and that they should withdraw.
Hank Bracker
There's a reason that Namibia is one of the top safari destinations in all of Africa. Miles and miles of untouched wilderness teeming with natural life waiting to be discovered. From the pristine coastlines to the ever flowing sand dunes, there is no end to the beauty of Namibia's landscapes. You haven't photographed wildlife until you've captured the beasts of Africa. You haven't truly photographed nature until you've done it on African safari. Come join us on your dream trip of a lifetime.
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