I am not inclined to pay tribute to personas rather than what they believe in. This is because I have been rudely awakened by the passing of some, but while people are mortal, their ideas live forever. But it is a legacy soon forgotten. This is why I’m inclined to speak of him, an affable persona, not to mention his wisdom and ideological commitment.
This sojourner, and his circle of close and extended associates, has been associated with the character known as Heinrich Uazuva Kaumbi since about five years before independence. Finding ourselves in the same neighbourhood of Grysblok in Katutura, the three of us were squatting at the respective houses of his sister Titi Kaumbi and Cottler Katjipotu.
In our small, jovial circle, we used to refer to him as either Kaumbi or by his colonial name, Heinrich, which he strangely never shed, despite his Pan-Africanist leanings.
Perhaps testimony to the character that he was, an association born, more than anything, of the dictates of the times and which went on to grow stronger. A person of substance that he came to be and was always radiating through whatever endeavour – social, cultural, political and even religious – informed by his deep-rooted belief in the Pan-Africanist ideology, permeating those he came in contact with.
An ideology he came to be engrossed in and with and lived for. With it having rubbed on to him irreversibly during his years of further studies in South Africa.
Was it Pan-Africanism or Black Consciousness? Whatever the difference, if any, there may be between the two ideological concepts, save the fact that 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 as commonality.
This is 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 included), that Pan-Africanism has not and has as yet 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. And with Namibia edging towards political freedom, political freedom and/or flag independence is all Namibia has 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.
While he was a Pan-Africanist, some of us harboured socialist ideals. Could they be two opposites? If they are, our association was about opposites but thrived till the end. In the latter days, not so much in proximity but more in spirit, especially ancestral spirit. A mission which remains unaccomplished. But as far as he is concerned he accomplished what he accomplished in terms of advancing the cause of reparations of his people and their cultural renaissance.
He had what he believed in, which indeed all of us, if not some, also believed in. Hopefully we shall continue, for the sake of his everlasting legacy, to keep the torch burning. Not only of the cause of reparations, but in the betterment of his people and all Namibians, especially the disadvantaged. Those who continue to be exploited and economically excluded from the promise of independence.
A civil engineer by profession, he transcended his immediate career and took on the mantra of many others, foremost social activism. Belying the misconception that Pan-Africanism is not and cannot be as narrow and parochial as perceived and portrayed, driven by the bourgeoisie for its own place under the sun of capitalism.
For it is not about a niche in the capitalist system but about egalitarianism. If need be, back to the old days of communalism. Where the well-being of any individual was and is measured by the well-being 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 pretence between the three frames of analysis, the conservative (status quo), liberal (remedial) and radical (total change). Unknown to some of us, 16 November was when we bid thee farewell. One cannot but be thankful for the time afforded to associate with you. Because never ever shall be enough time than the given.
Regret remains that despite his wealth of wisdom, and that of many others of his calibre, as represented on the Swapo think tank, it is yet to translate into any fundamental change to uplift exploited Namibians.
“Everywhere, wealth encloses me as with a wall. Here is the rich man’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!
- Kae Matundu-Tjiparuro is a former journalist. He writes in his spare time.