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Relevant bibliographies by topics / Namibia. Council of Traditional Leaders

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Academic literature on the topic 'Namibia. Council of Traditional Leaders'

Author: Grafiati

Published: 4 June 2021

Last updated: 8 February 2022

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Journal articles on the topic "Namibia. Council of Traditional Leaders"

1

Vollan, Björn, Esther Blanco, Ivo Steimanis, Fabian Petutschnig, and Sebastian Prediger. "Procedural fairness and nepotism among local traditional and democratic leaders in rural Namibia." Science Advances 6, no. 15 (2020): eaay7651. http://dx.doi.org/10.1126/sciadv.aay7651.

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This study tests the common conception that democratically elected leaders behave in the interest of their constituents more than traditional chiefs do. Our sample includes 64 village leaders and 384 villagers in rural Namibia, where democratically elected leaders and traditional chiefs coexist. We analyze two main attributes of local political leaders: procedural fairness preferences and preferential treatment of relatives (nepotism). We also measure personality traits and social preferences, and conduct standardized surveys on local governance practices and villagers’ perceptions of their le

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2

Lechler, Marie, and Lachlan McNamee. "Indirect Colonial Rule Undermines Support for Democracy: Evidence From a Natural Experiment in Namibia." Comparative Political Studies 51, no. 14 (2018): 1858–98. http://dx.doi.org/10.1177/0010414018758760.

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This article identifies indirect and direct colonial rule as causal factors in shaping support for democracy by exploiting a within-country natural experiment in Namibia. Throughout the colonial era, northern Namibia was indirectly ruled through a system of appointed indigenous traditional elites whereas colonial authorities directly ruled southern Namibia. This variation originally stems from where the progressive extension of direct German control was stopped after a rinderpest epidemic in the 1890s, and, thus, constitutes plausibly exogenous within-country variation in the form of colonial

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3

BUADI, DONUS WORLANYO, and PATIENCE EMEFA DZANDZA. "Information seeking behaviour of traditional leaders in the Shai Osudoku District of Ghana." Library Review 64, no. 8/9 (2015): 614–28. http://dx.doi.org/10.1108/lr-04-2015-0036.

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Purpose – This paper aims to investigate the information-seeking behaviour of traditional leaders in the Shai Osudoku District of Ghana. Design/methodology/approach – The case study methodology was used. An interview schedule was designed to elicit information from 12 chiefs from the Shai Traditional Council. Findings – The findings of the study showed that traditional leaders sought information on issues that bordered on their community as well as information for their personal use. It also showed that they usually used informal sources such as the traditional council and their subjects but a

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4

George Barrie. "The Concept of “Indigenous Land Tenure” Surfaces in Namibia: A Comparative Overview ‒ Agnes Kahimbi Kashela v Katima Mulilo Town Council (SA 15/2017) [2018] NASC 409 (16 November 2018)." Obiter 42, no. 1 (2021): 175–85. http://dx.doi.org/10.17159/obiter.v42i1.11065.

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The facts in this case, which fell to be decided by the Supreme Court of Namibia in November 2018, can be succinctly put: in 1985, Ms Kashela’s late father was allocated a piece of land as part of communal land by the Mafwe Traditional Authority (MTA) in the Caprivi region of the then-South West Africa (now Namibia). In 1985, the Caprivi region fell under the then-South West Africa Administration. Following the independence of Namibia on 21 March 1990, all communal lands became property of the state of Namibia by virtue of section 124 of the Constitution of Namibia Act 1 of 1990, read with Sch

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5

JONES, DAVID CRAWFORD. "WIELDING THE EPOKOLO: CORPORAL PUNISHMENT AND TRADITIONAL AUTHORITY IN COLONIAL OVAMBOLAND." Journal of African History 56, no. 2 (2015): 301–20. http://dx.doi.org/10.1017/s0021853715000018.

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AbstractBased on both archival research and oral interviews conducted in northern Namibia, this article traces the history of public flogging in Ovamboland throughout the twentieth century. In contrast to recent scholarship that views corporal punishment in modern Africa mainly through the lens of colonial governance, the article argues that because the South African colonial state never withdrew the power to punish from the region's traditional authorities, these indigenous leaders were able to maintain a degree of legitimacy among their subjects, who looked to the kings and headmen to punish

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6

Abrams, Amber Louise, Torkel Falkenberg, Christa Rautenbach, et al. "Legislative landscape for traditional health practitioners in Southern African development community countries: a scoping review." BMJ Open 10, no. 1 (2020): e029958. http://dx.doi.org/10.1136/bmjopen-2019-029958.

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Background and objectivesGlobally, contemporary legislation surrounding traditional health practitioners (THPs) is limited. This is also true for the member states of the Southern African Development Community (SADC). The main aim of this study is to map and review THP-related legislation among SADC countries. In order to limit the scope of the review, the emphasis is on defining THPs in terms of legal documents.MethodsThis scoping review follows the Preferred Reporting Items for Systematic Reviews and Meta-Analyses extension for Scoping Reviews methods. Two independent reviewers reviewed appl

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7

Anna Shilongo. "Tourism and Commoditization of Traditional Cultures among the Himba People of Namibia." Editon Consortium Journal of Arts, Humanities and Social Studies 2, no. 1 (2020): 187–96. http://dx.doi.org/10.51317/ecjahss.v2i1.173.

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The objective of the study was to investigate the Tourism and Commoditization of Traditional Cultures among the Himba People of Namibia. Globalization theory by Greg Richards and the use value theory by Marx was linked with this study. A mixture of methods comprising of descriptive cross-sectional survey, phenomenology and ethnographic research designs was employed to assess the effect of commoditization of traditional cultures among the Himba people through tourism. The study employed two principal data collection techniques: questionnaires and in-depth interviews. Stratified sampling and pur

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8

Du Plessis, W., and T. Scheepers. "Tradisionele leiers: erkenning en die pad vorentoe." Potchefstroom Electronic Law Journal/Potchefstroomse Elektroniese Regsblad 1, no. 1 (2017): 205. http://dx.doi.org/10.17159/1727-3781/1998/v1i1a2902.

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There has for many years been legal recognition of Traditional Leaders in South African laws, such as the Black Administration Act 38 of 1927 and regulations and proclamations issued in terms of other legislation. Recently legal recognition was confirmed in the Constitution of the Republic of South Africa Act 108 of 1996. Additional recognition of Traditional Leaders and the institution of Traditional Leadership is found in the various provincial legislation providing for Provincial Houses of Traditional Leaders and the establishment and functioning of the National Council of Traditional Leade

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9

Krämer, Mario. "Neotraditional authority contested: the corporatization of tradition and the quest for democracy in the Topnaar Traditional Authority, Namibia." Africa 90, no. 2 (2020): 318–38. http://dx.doi.org/10.1017/s0001972019001062.

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AbstractThis article examines two closely related themes: the triangle of tradition, capital and the state; and resistance to neotraditional leadership and local activism for democracy. I investigate an uprising in the Topnaar Traditional Authority in the Erongo region of Namibia by young community activists who aimed to promote democracy in their community in a context of manifold accusations of self-enrichment and corruption against the neotraditional leadership. The article demonstrates that the corporatization of tradition is a double-edged sword: neotraditional leaders expand their local

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10

Dupuis, Anita, and Cheryl Ritenbaugh. "Preventing Cardiovascular Disease in Native Communities: The Traditional Living Challenge." American Indian Culture and Research Journal 38, no. 1 (2014): 101–22. http://dx.doi.org/10.17953/aicr.38.1.ek0q45l285811pv9.

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Many of the leading causes of mortality and morbidity in American Indians and Alaska Natives (AI/ANs) are preventable, which indicates that lifestyle is a key risk factor. Behavioral change interventions attempted with AI/ANs that focus on lifestyle have begun to incorporate Native cultural traditions, or cultural capital. This article discusses one such Native-based intervention conducted on the Flathead Indian Reservation in Montana, which used cultural capital as the foundation for an intervention to address risk factors for cardiovascular disease. Called the Traditional Living Challenge, t

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