Emergence of the NTLA Support Association

The historical background of the Nama Traditional Leaders Association:

To understand the origins and ideals of what is now called the Nama Traditional Leaders Association, we must go back into history and trace the roots of the NTLA. Without this historical context, we may misunderstand the NTLA as a loose, informal, and therefore largely irrelevant formation. Once we understand this historical context, we will also understand the role that the /Hôa/aran //Aixa //Aes played in this formation.

Originally, there were 13 traditional Nama communities or clans in the Great Namaqualand north of the Orange River. Each traditional community had an autonomous political structure headed by the gaob (king) and his council. The latter included various political officials, including a judge where crimes were tried and sentenced, the chief of the army, and his generals. Church elders were an important part of the Nama political organization, as religion and spirituality determined the values, morals, and ethical behavior of government systems.

Overall, Greater Namaqualand was governed by a confederation (similar to a federal system), and this confederation was confirmed by the Hoachanas Treaty of 09 January 1858. The Kai//Khau //Aes or Red Nation, also known as the Great Defenders, was the main tribe that led the Red Nation in Great Namaqualand.

The Red Nation consisted of:

• Kai//Khaun by Gaob Kooper
• //Khau/gôan by Gaob Luipert
• !Khar'khoen by Gaob Hanse
• !Khar'/gôan (also known as Kharo!oan or Tseib tribe) registered under the Traditional Authority of Blouwes, currently headed by Senior Councillor Johannes Baarman
• //Haboben also registered under the Traditional Authority of Blouwes.
• /Ōkainalso known as Grote Dode, which is not currently registered as a Traditional Authority. 

The !Gami#nûn tribe near the Orange River and the !Naranin / #Aonin / !Gomen were located along the Atlantic Ocean in what are now the Erongo and Kunene regions.

The encounters with the European nations led to other Nama sub-tribes then residing in Little Namaqua Land (part of present-day South Africa) to cross the Orange River and join their brothers and sisters in Great Namaqua Land. This movement originated from //Hui!gaeb (present-day Cape Town), and the crossing took place in the late 1700s. We note that there are others in Namibia, such as the Ancestral Land Commission, who believe that the Nama first came to Namibia in 1700. This is simply not true as there are historical records to support this fact.

The Nama sub-tribes that came from Little Namaqualand are:

• > /Hôa/aran //Aixa //Aes (der Stamm der Gaob-Afrikaner)
• !Aman //Aes (Gaob Frederick's Bethanie-Stamm)
• Kai /Khauan (Lamberts Stamm in Gobabis)
• Khauan (Stamm des Gaob Isaack in Berseba)
• Khobesen (Gaob Witbooi's Stamm in Gibeon)

The Nama sub-tribes of Little Namaqualand had a good understanding of the European nations and felt it necessary to protect the sovereignty of Great Namaqualand. In 1856, Gaob Afrikaners and Gaob //Oaseb met at Cross Barmen in Okahandja, which eventually led to the signing of the Hoachanas Treaty on 09 January 1858. 

Until that time, the Nama and Ovaherero, especially the /Hôa/aran //Aixa //Aes, were in constant conflict with each other over territorial areas. However, all Nama sub-tribes increasingly recognized that they had a greater enemy, the colonial invader. The Hoachans Treaty was signed on 09 January 1858 by all the major Namaqua leaders of the time. The OvaHerero Royal House of Hereroland and Griqua Royal.

In it, they sealed the principle of what today can be interpreted as the formation of federal states within Great Namaqualand. The clauses specified how Great Namaqualand would be governed, how natural resources would be managed, the rules by which wars would be fought, and how a tribunal would decide legal cases.

Each leader would retain autonomy in his state. However, several principles of unity and neighborliness were established to strengthen the nation of Greater Namaqualand. Thus, the territory belonged to all Nama who lived within its borders, but if one entered the territory of a particular clan (or its state), one had to abide by its rules. If one crossed the territory of an autonomous traditional community, one needed permission from the gaob (king) or council, similar to a visa in today's terminology. If one did not obtain permission beforehand by sending riders to the ruler to obtain permission to cross the territory of that community, it was considered incitement to war or disturbance of peaceful coexistence.

With the German invasion and subsequent genocide, these sophisticated political structures were completely destroyed (which was the intention of the invasion). After the genocide and with the advent of apartheid, it was extremely difficult for these people, shattered in every way, to restore themselves to their original state. Some of the leaders and their traditional communities were almost wiped off the face of the earth by the genocide, and only remnants remain isolated to this day.

After the genocide, many of the surviving leaders attempted to unite their people and pick up the pieces of their broken traditional communities. Given the political climate at the time, this was a major challenge. Those who managed to pick up the remaining shreds of their structures were divided by apartheid (that is the meaning of apartheid - divide and rule). Unity of the Nama people was impossible, or rather difficult, because the various traditional communities were guided by different political ideologies. Unity of the Nama people could not be achieved as originally established in Hoachanas in 1858. Apartheid did not allow this to happen.