Religion and worldview -- Literature and the media -- Arts and architecture -- Cuisine and dress -- Gender roles, marriage, and family -- Social customs and lifestyle -- Music, dance and performance -- Tourism and the natural environment.

This book provides an overview of the history, culture, and society of Namibia, a country on which little information in English exists. Namibia is a sizeable and significant country in southern Africa that is little known to the outside world. A vast country of startling beauty with a storied history, including one of the world's worst genocides and a war of independence that lasted nearly a quarter century, this "land between two deserts" is a fascinating result of its African, German, and English influences. Culture and Customs of Namibia is one of very few English language works written about Namibia's history, culture, and society. The book reveals details about Namibian daily life, gender relations, modern youth culture, and the influence of traditional cultures that allow readers to appreciate this country's unique character. A section on tourism explains how Namibia—an extremely arid country with an immense number and diversity of wildlife—is on the cutting edge of ecotourism.

Indigenous knowledge is the dynamic information base of a society, facilitating communication and decision-making. It is the cornerstone of many modern-day innovations in science and technology. It is also a ready and valuable resource for sustainable and resilient livelihoods, and attracts increasing public interest due to its applications in bio-technology, health, bioprospecting, pharmaceuticals, agriculture, food preparation, mathematics and astronomy. INDIGENOUS KNOWLEDGE OF NAMIBIA is a fascinating compendium aimed at a wide readership of academics and students, government officials, policy makers, and development partners. The 17 chapters examine the indigenous knowledge of medicinal plants for treating HIV/AIDS, malaria, cancer, and other microbial infections of humans and livestock; indigenous foods; coping and response strategies in dealing with human-wildlife conflicts, floods, gender, climate change and the management of natural resources. A new rationalisation of adolescent customary and initiation ceremonies is recommended in response to the HIV/AIDS pandemic; and a case study of the San people of Namibia speaks to the challenges of harmonising modern education with that of indigenous people.

Writing Namibia: Literature in Transition is a cornucopia of extraordinary and fascinating material which will be a rich resource for students, teachers and readers interested in Namibia. The text is wide ranging, defining literature in its broadest terms. In its multifaceted approach, the book covers many genres traditionally outside academic literary discourse and debate. The 22 chapters cover literature of all categories in Namibia since independence: written and performance poetry, praise poetry, Oshiwambo orature, drama, novels, autobiography, women’s writing, subaltern studies, literature in German, Ju|’hoansi and Otjiherero, children’s literature, Afrikaans fiction, story-telling through film, publishing, and the interface between literature and society. The inclusive approach is the book’s strength as it allows a wide range of subjects to be addressed, including those around gender, race and orature which have been conventionally silenced.

Women Screenwriters is a study of more than 300 female writers from 60 nations, from the first film scenarios produced in 1986 to the present day. Divided into six sections by continent, the entries give an overview of the history of women screenwriters in each country, as well as individual biographies of its most influential.

Namibia is one of the youngest African states, having gained its independence in 1990 from South Africa. Since then, the South West African People’s Organization (SWAPO)-led government has attempted to heal the divisions of a 25-year liberation war, overcome inequalities, and govern to meet the needs of all of Namibia’s peoples. Despite its small population of just over 1.8 million, Namibia is home to at least 11 distinct language groups, comprised of numerous self-identifying communities. Roughly half the population are Owambo-speakers, who are closely linked to SWAPO. Herein lie some of the difficulties that are covered in this report. Minorities in Independent Namibia by James Suzman considers the extent to which SWAPO’s attempts at nation-building have favoured some communities over others. In a balanced study, the author documents the constitutional and legal safeguards for minorities in Namibia and discusses the government’s human rights record. The report covers many of Namibia’s ethnic minority communities and topical concerns, including the crackdown on secessionists in Caprivi, the potential impact on the Himba of a proposed dam on the Kunene River, the extreme marginality of the San, the role of traditional authorities and leaders, and women’s equality.

The Ju/’hoan San, or Ju/’hoansi, of Namibia and Botswana are perhaps the most fully described indigenous people in all of anthropology. This is the story of how this group of former hunter-gatherers, speaking an exotic click language, formed a grassroots movement that led them to become a dynamic part of the new nation that grew from the ashes of apartheid South West Africa. While coverage of this group in the writings of Richard Lee, Lorna Marshall, Elizabeth Marshall Thomas, and films by John Marshall includes extensive information on their traditional ways of life, this book continues the story as it has unfolded since 1990. Peopled with accounts of and from contemporary Ju>/’hoan people, the book gives newly-literate Ju/’hoansi the chance to address the world with their own voices. In doing so, the images and myths of the Ju/’hoan and other San (previously called “Bushmen”) as either noble savages or helpless victims are discredited. This important book demonstrates the responsiveness of current anthropological advocacy to the aspirations of one of the best-known indigenous societies.

In Biblical Interpretation and African Traditional Religion, Helen C. John juxtaposes grassroots biblical interpretations from Owamboland, Namibia, with professional interpretations of selected New Testament texts, effectively demonstrating the capacity of grassroots interpretations to destabilise, challenge and nuance dominant professional interpretations. John uses a cross-cultural and dialogical approach – ‘Cross-Cultural Biblical Interpretation Groups’ – to explore the relationship between African Traditional Religion (ATR), Christianity and biblical interpretation in Owamboland, Namibia. She contextualises the grassroots Owambo interpretations using fieldwork experiences and ethnographic literature, thus heightening the cross-cultural encounter. In particular, John reflects on Western epistemologies and the Eurocentric interpretative trends that are brought into relief by the African interpretations gathered in Owamboland.