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UN representatives criticise Germany over reparations for colonial crimes in Namibia – The Guardian
UN special rapporteurs have criticised the German and Namibian governments for violating the rights of Herero and Nama ethnic minorities by excluding them from talks over reparations for colonial crimes against their ancestors.Publishing their communication with both governments, the seven UN representatives urged Germany to take responsibility for all its colonial crimes in Namibia – including mass murder – and said it was wrong for the Herero and Nama to have been involved indirectly in talks via an advisory committee. They called on Germany to pay reparations directly to the Herero and Nama and not to the Namibian government.The special rapporteurs have concentrated on getting to the bottom of suspected contraventions of international law. They were assigned the roles by the UN human rights council as independent experts, but are not being paid by the international body. Governments cannot be forced to act on their reports. However, they are seen to have a strong influence.At the heart of the matter is the brutal murder of tens of thousands of Herero and Nama between 1904 and 1908 when Germany was the colonial power in what was then German South West Africa.In January, lawyers in Namibia operating on behalf of the Herero and Nama submitted a claim to a Namibian court, urging it to declare the “joint declaration” between Germany and Namibia invalid as it contravened various articles in the Namibian constitution. If the claim is successful the agreement would have to be negotiated anew.The governments in Berlin and Windhoek agreed the declaration in 2021 after years of discussion. However, it has never been signed because of its rejection by several Herero and Nama associations, who demanded a direct participation in the negotiations, as well as reparations. Agreement had been made on German payments of about €1.1bn (£1bn) over a period of three decades to finance development projects.In February, the rapporteurs dispatched their letter expressing “grave concerns” over violation of international law to the German and Namibian governments, granting them 60 days to respond, within which timeframe the letter would remain confidential. The German government acknowledged the significance of the rapporteurs’ work and asked for an extension. The Namibian government has so far failed to respond.In their letter, the rapporteurs said Berlin must acknowledge its responsibility “for the crimes carried out during its era of colonial rule”, adding that the agreement failed to include any effective reparation measures or the necessary means for reconciliation.Berlin’s plans for reconstruction and development programmes were insufficient to compensate the victims and their descendants for the “scale of the damage that was done to them”. That included the harm suffered as a result of the mass killings, including “starvation, torture, gendered violence, forced labour and loss of property”, the effects of which are felt today. They said development aid as a form of reparation was also in danger of “perpetuating rather than rectifying, colonial dynamics”. They were also critical of the way in which the negotiations had been kept secret.Karina Theuer, an expert in international law and an adviser to lawyers in Namibia, said it would be necessary to start a new negotiation process. She told the German newspaper Frankfurter Allgemeine Zeitung: “This must be transparent and in compliance with legal minimum standards.”In February, Gaob Johannes Isaak, the chair of the Nama Traditional Leaders Association, told the Guardian: “Reparations would bring back dignity, self-worth and play a meaningful role in our own development and education for the Nama people so we can share equally in the resources of Namibia.”
UN special rapporteurs have criticised the German and Namibian governments for violating the rights of Herero and Nama ethnic minorities by excluding them from talks over reparations for colonial crimes against their ancestors.
Publishing their communication with both governments, the seven UN representatives urged Germany to take responsibility for all its colonial crimes in Namibia – including mass murder – and said it was wrong for the Herero and Nama to have been involved indirectly in talks via an advisory committee. They called on Germany to pay reparations directly to the Herero and Nama and not to the Namibian government.
The special rapporteurs have concentrated on getting to the bottom of suspected contraventions of international law. They were assigned the roles by the UN human rights council as independent experts, but are not being paid by the international body. Governments cannot be forced to act on their reports. However, they are seen to have a strong influence.
At the heart of the matter is the brutal murder of tens of thousands of Herero and Nama between 1904 and 1908 when Germany was the colonial power in what was then German South West Africa.
In January, lawyers in Namibia operating on behalf of the Herero and Nama submitted a claim to a Namibian court, urging it to declare the “joint declaration” between Germany and Namibia invalid as it contravened various articles in the Namibian constitution. If the claim is successful the agreement would have to be negotiated anew.
The governments in Berlin and Windhoek agreed the declaration in 2021 after years of discussion. However, it has never been signed because of its rejection by several Herero and Nama associations, who demanded a direct participation in the negotiations, as well as reparations. Agreement had been made on German payments of about €1.1bn (£1bn) over a period of three decades to finance development projects.
In February, the rapporteurs dispatched their letter expressing “grave concerns” over violation of international law to the German and Namibian governments, granting them 60 days to respond, within which timeframe the letter would remain confidential. The German government acknowledged the significance of the rapporteurs’ work and asked for an extension. The Namibian government has so far failed to respond.
In their letter, the rapporteurs said Berlin must acknowledge its responsibility “for the crimes carried out during its era of colonial rule”, adding that the agreement failed to include any effective reparation measures or the necessary means for reconciliation.
Berlin’s plans for reconstruction and development programmes were insufficient to compensate the victims and their descendants for the “scale of the damage that was done to them”. That included the harm suffered as a result of the mass killings, including “starvation, torture, gendered violence, forced labour and loss of property”, the effects of which are felt today. They said development aid as a form of reparation was also in danger of “perpetuating rather than rectifying, colonial dynamics”. They were also critical of the way in which the negotiations had been kept secret.
Karina Theuer, an expert in international law and an adviser to lawyers in Namibia, said it would be necessary to start a new negotiation process. She told the German newspaper Frankfurter Allgemeine Zeitung: “This must be transparent and in compliance with legal minimum standards.”
In February, Gaob Johannes Isaak, the chair of the Nama Traditional Leaders Association, told the Guardian: “Reparations would bring back dignity, self-worth and play a meaningful role in our own development and education for the Nama people so we can share equally in the resources of Namibia.”
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arts and culture
Bahraini archaeology yields insight about the movement of religion – The National
The subject of this year’s prestigious Beatrice de Cardi lectures, held at the Society of Antiquaries of London, was the archaeological discoveries over the past 22 years in Bahrain.In 2001, the Crown Prince and Prime Minister of Bahrain, Salman bin Hamad Al Khalifa, established the Anglo-Bahraini Early Islamic Bahrain Project to understand how Islam travelled across the country that, as an island nation, was a key stepping point between the Arabian peninsula and Persia and East Asia.“The state of archaeology in Bahrain has always been very good, but the Islamic period was neglected,” says Timothy Insoll, the Al-Qasimi professor of African and Islamic Archaeology at the University of Exeter, who delivered the lecture. “I think it was in part to do with the fact that people think [Islam] is what we are now – so why is it important archaeologically?”Islam was also not a preferred subject of study for most European or American teams, who tended to excavate periods they perceived more of a connection to such as early Christianity or Greco-Roman sites – whether in Bahrain or other locations across the Islamic world, such as Afghanistan.Insoll and his teams worked to fill in these missing gaps to try and understand what happened from around 7th to 11th centuries when the inhabitants of Bahrain converted to Islam, largely from Christianity.Timothy Insoll, the Al-Qasimi Professor of African and Islamic Archaeology at the University of Exeter. Photo: Wikimedia commons In the 2010s, they found the site of Bilad Al Qadeem, which they have shown to be the centre of Islamic settlement in the 11th to 13th century AD. Excavations at the palace there divulged information about what kinds of food the inhabitants then ate, how they kept and stored water and even the environment.The presence of mollusks showed that ground was wetter and danker than the current desert. That might have brought with it its own complications – such as the spread of parasites, which Insoll and his team theorise came along trade routes. The large mangrove trees that were used to support the palace at Bilad Al Qadeem, as for other houses of the time, were imported from Madagascar and East Africa, and the diseases might have come with these beams on the ship.Insoll, working with Rachel MacLean of the University of Exeter, as well as students and other archaeologists, opened a small museum in 2016 to display some of the extraordinary funerary monuments they discovered, with their finely carved calligraphy attesting to the names of the men and women buried there.A small park, which is coming soon, will integrate a canal from the time of Bilad Al Qadeem into the recreational environs, drawing on its 1,000-year-old ability to cool the air and circulate water.Insoll also identified a number of changes over the past two decades of working in the Gulf – most notably, an expansion of who has been involved in the field.Previously “it was all foreigners, parachuting [into the Gulf] and doing their monthly fieldwork, and then publishing in journals like these,” he explained, gesturing at the leather-bound volumes in the Society of Antiquaries’ library. “Archeology wasn’t engaging with the local population or building capacity among local students. And this has been a change throughout the Gulf – and now in Saudi with Vision 2030.”Insoll’s team now includes Salman Almahari of the Bahrain Authority for Culture and Antiquities – the first Bahraini to achieve a PhD in archaeology.They also discovered another site showing the fertile crossover of religions in Bahrain, such as Samahij, a Nestorian Christian dwelling from the 7th century. Found on the isle of Muharraq, just off the coast of the country, signs in the site heavily suggest Christian habitation, such as the outline of a fish etched into one of the walls and ceramics bearing the sign of the cross.Local Bahrainis helped the archeologists identify some of the food sources, such as the fish that were very similar to those of the present day.“The notion of partnership is extremely important, and that’s pushing archaeology to the next level,” says Insoll. “We are now integrating the local voice – people saying I remember this site 50 years ago, this is what was here then. Why don’t you go and excavate here, or I understand this type of structure or material – like the madbasa, a room that was used for fermenting dates.“The world is changing, and archaeology should reflect that. And archaeology is a lot richer for it.”Updated: September 23, 2023, 7:07 AM
The subject of this year’s prestigious Beatrice de Cardi lectures, held at the Society of Antiquaries of London, was the archaeological discoveries over the past 22 years in Bahrain.
In 2001, the Crown Prince and Prime Minister of Bahrain, Salman bin Hamad Al Khalifa, established the Anglo-Bahraini Early Islamic Bahrain Project to understand how Islam travelled across the country that, as an island nation, was a key stepping point between the Arabian peninsula and Persia and East Asia.
“The state of archaeology in Bahrain has always been very good, but the Islamic period was neglected,” says Timothy Insoll, the Al-Qasimi professor of African and Islamic Archaeology at the University of Exeter, who delivered the lecture. “I think it was in part to do with the fact that people think [Islam] is what we are now – so why is it important archaeologically?”
Islam was also not a preferred subject of study for most European or American teams, who tended to excavate periods they perceived more of a connection to such as early Christianity or Greco-Roman sites – whether in Bahrain or other locations across the Islamic world, such as Afghanistan.
Insoll and his teams worked to fill in these missing gaps to try and understand what happened from around 7th to 11th centuries when the inhabitants of Bahrain converted to Islam, largely from Christianity.
In the 2010s, they found the site of Bilad Al Qadeem, which they have shown to be the centre of Islamic settlement in the 11th to 13th century AD. Excavations at the palace there divulged information about what kinds of food the inhabitants then ate, how they kept and stored water and even the environment.
The presence of mollusks showed that ground was wetter and danker than the current desert. That might have brought with it its own complications – such as the spread of parasites, which Insoll and his team theorise came along trade routes. The large mangrove trees that were used to support the palace at Bilad Al Qadeem, as for other houses of the time, were imported from Madagascar and East Africa, and the diseases might have come with these beams on the ship.
Insoll, working with Rachel MacLean of the University of Exeter, as well as students and other archaeologists, opened a small museum in 2016 to display some of the extraordinary funerary monuments they discovered, with their finely carved calligraphy attesting to the names of the men and women buried there.
A small park, which is coming soon, will integrate a canal from the time of Bilad Al Qadeem into the recreational environs, drawing on its 1,000-year-old ability to cool the air and circulate water.
Insoll also identified a number of changes over the past two decades of working in the Gulf – most notably, an expansion of who has been involved in the field.
Previously “it was all foreigners, parachuting [into the Gulf] and doing their monthly fieldwork, and then publishing in journals like these,” he explained, gesturing at the leather-bound volumes in the Society of Antiquaries’ library. “Archeology wasn’t engaging with the local population or building capacity among local students. And this has been a change throughout the Gulf – and now in Saudi with Vision 2030.”
Insoll’s team now includes Salman Almahari of the Bahrain Authority for Culture and Antiquities – the first Bahraini to achieve a PhD in archaeology.
They also discovered another site showing the fertile crossover of religions in Bahrain, such as Samahij, a Nestorian Christian dwelling from the 7th century. Found on the isle of Muharraq, just off the coast of the country, signs in the site heavily suggest Christian habitation, such as the outline of a fish etched into one of the walls and ceramics bearing the sign of the cross.
Local Bahrainis helped the archeologists identify some of the food sources, such as the fish that were very similar to those of the present day.
“The notion of partnership is extremely important, and that’s pushing archaeology to the next level,” says Insoll. “We are now integrating the local voice – people saying I remember this site 50 years ago, this is what was here then. Why don’t you go and excavate here, or I understand this type of structure or material – like the madbasa, a room that was used for fermenting dates.
“The world is changing, and archaeology should reflect that. And archaeology is a lot richer for it.”
Updated: September 23, 2023, 7:07 AM
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Stand Out From The Crowd - A Marketing Tip By ZimMarket
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