The Damara, plural Damaran (Khoekhoegowab: ÃÂNà «khoen, Black people, , referring to their extended stay in hilly and mountainous sites, also called at various times the Daman or the Damaqua) are an ethnic group who make up 8.5% of Namibia's population. They speak the Khoekhoe language (like the Nama people) and the majority live in the northwestern regions of Namibia, however, they are also found widely across the rest of the country.
Genetic studies have found that Damara are closely related to neighbouring Himba and Herero people, consistent with an origin from Bantu speakers who shifted to a different language and culture.
Their name in their own language is the "Daman" (where the "-n" is just the Khoekhoe plural ending). The name "Damaqua" stems from the addition of the Khoekhoe suffix "-qua/khwa" meaning "people" (found in the names of other Southern African peoples like the Nama and the Griqua).
Prior to 1870, the hunter-gatherer Damaran occupied most of central Namibia. They used to practice pastoralism with sheep and cattle, but were also agriculturalists, planting pumpkins, corn, and tobacco. The Damaran were also copper-smiths, known for their ability to melt copper and used to make ornaments, jewellery, knives and spear heads out of iron. The Damaran - just like the SÃÂn - believed in communal ownership of land, meaning that no individual owned land as God had given land to everyone. Thus, rather than one person owning good grazing land and another seeking out an existence, all would live in theoretical harmony (although issues arose from time to time among the members of the community). It was for this reason that many were displaced when the Nama and Herero began to occupy this area in search of better grazing. Thereafter the Damara were dominated by the Nama and the Herero, most living as servants in their households.
In 1960, the South African government forced the Damara into the bantustan of Damaraland, an area of poor soil and irregular rainfall. About half of their numbers still occupy Damaraland.
According to written accounts of the history of the Damaran which dates back to the leadership of the Damaras as far back as the 14th century (1390), substantiated by archaeological and ethnological evidence reflected to those records, the Damaran next to the SÃÂn, are the first inhabitants of what is today known as Namibia. Oral tradition has it that the Damaran came to Namibia from ÃÂKhaus (Equatorial Rainforest) through ÃÂÃÂÃÂkhib centuries ago.
The Damaran initially settled between HuriÃÂnaub (Kunene River) and ÃÂGûÃÂà Âb (Kavango River), before entering what later-on centuries long after became known as ÃÂNaweÃÂhà «b (Ovamboland). The Damaran moved southwards and were living peacefully as a single group in the area that is a stone's throw and an eagle's flight in the surrounding of Dâureb (Brandberg Mountain), Paresis Mountains, ÃÂHà Âb (Waterberg), the Omatako Mountains, Otavi Mountains and ÃÂOeÃÂgâb (Erongo Mountains). Oral and written historical records have it that intruders, reportedly under the leadership of a certain Mukumbi (Mûtsixubi) invaded that area in 1600, and clashed with the Damaran.
The Damaran dispersed in splinter groups as a result of the aftermath of this battle wherein the then Damara Gaob (King), Gaob ÃÂNarimab succumbed due to injuries sustained in the battle. The Damara, besides the ÃÂGowanîn, splinter groups then settled all over the country in areas where there was an abundant water and shelter in the form of mountains.
Remnants of the group that was led by Gaob ÃÂNarimab who dispersed moved eastwards and settled in the ÃÂGowas, also known as ÃÂà ªmâs (Kalahari Desert) and got the name ÃÂGowanîn (Damaran of the Kalahari- later referred to as the Sand Kaffers by the imperialist Germans). Another group fled to mountainous central Namibia seeking shelter in ÃÂKhomas (Khomas Hochland), ÃÂAoÃÂaexas Mountains, ÃÂÃÂros (Eros Mountains) and ÃÂAu-ÃÂs (Auas Mountains) and became known as the ÃÂKhomanin (Damaran of the [ÃÂKhomas] mountains), later referred to as the Berg Damara.
The group that remained in and around ÃÂOeÃÂgâb (Erongo Mountains) and settled nearby present-day ÃÂÃÂÃÂgommes (Okombahe) got to be known as the ÃÂOeÃÂgân (Damaran of the Erongo Mountain).
There were also two other groups that moved down the Tsoaxub (Swakop River) and ÃÂKhuiseb (Kuiseb River) respectively, namely the Tsoaxudaman and the ÃÂKhuisedaman.
Another group, the |Gaiodaman, moved towards the area of ÃÂKhuidiÃÂgams (Omaruru) and Parase!homgu (Paresis Mountains), and later-on moved back to area west of ÃÂHob (Waterberg). During the 1904 wars with the German colonial forces, some members of the ÃÂGaiodaman fled with the Ovaherero to PiriÃÂhà «b (Botswana), whereas some settled at ÃÂà ªgowas in the vicinity of ÃÂHob (Waterberg Mountain).
The major group of Damaras fled down towards the south, as far as the ÃÂGarib (Orange River) and settled in that area, and installed Gaob !Gariseb as their leader. This group moved back northwards around 1670, and settled at ÃÂKhanubes, wherefrom they moved and split into two groups, one of which settled in the vicinity of ÃÂAixorobes (Tsumeb) and the other one led by Gaob ÃÂNarirab settled at |Haigomab!gaus, south-east of Otjituuo. The latter-mentioned group split up in four (4) factions:
The remainder of clans not mentioned above came into existence as a result of fractions in the already mentioned clans.
The Damara consist of 34 clans:
At least 12 Damara clans were recorded by the beginning of 1800 with various identities and leadership styles.
The Damara are divided into clans, each headed by a chief, with a King, Justus ÃÂGaroëb, over the whole Damara people. Prince ÃÂHaihÃÂb, Chief Xamseb, and ÃÂGuruseb and Uncrowned Prince Max !Gagu Dax were among the richest and most powerful chiefs.
Damara males were not circumcised. However, groups of boys were initiated into manhood through an elaborate hunting ritual. This ritual is repeated twice, for teenagers and grown men, after which the initiates are considered clan elders.
Their traditional clothing colors are green, white, and blue. Green and blue identify the different sub-groups. Some women may wear white and blue or white and green, the white representing peace and unity among all Damara-speaking people.
The women do household chores like cooking, cleaning, and gardening. Their primary duty is milking the cows in the morning and nurturing the young. Men traditionally hunt and herd the cattle, leaving the village as early as the sunrise, patrolling their area to protect their cattle and grazing ground as tradition dictates. Men can be very aggressive towards intruders if not notified of any other male presence in a grazing area.
Though many Damara people own and live on rural farms, the majority live in the small towns scattered across the Erongo region or in Namibia's capital city of Windhoek. Those that still live on farms tend to live in extended family groups of as many as one hundred, creating small villages of family members.
The Damara are rich in cattle and sheep. Some chiefs possess up to 8,000 head of horned cattle.
The supreme deity of the Damaran (ÃÂNà «khoen) is ÃÂGamab, also referred to as ÃÂGammÃÂb (provider of water), ÃÂGauna (SÃÂn), ÃÂGaunab (Khoekhoe) and Haukhoin () by the Khoekhoe.
He lives in a high heaven, even above the heaven of the stars. ÃÂGamab, from ÃÂGam, , and mÃÂ, is provider of the water and thus associated with the rising clouds, thunder, lightning and water. He ensured the annual renewal of nature being the cycle of the seasons and supplied game animals to the ÃÂgarob () and the Damaran. One of his chief responsibilities is to warrant the growth of crops.
ÃÂGamab is also the God of Death, directing the fate of mankind. He shoots arrows at humans from his place above the skies and those struck fall ill and die. After death, the souls of the dead make their way to ÃÂGamab's village in the heaven above stars and gather around him at a ritual fire. Then he offers them a drink from a bowl of liquid fat to drink, as a reward.
The Damara made use of animal hides for clothing. The principal animal hides that were used were those of springbok and goats for clothing and sheep and jackal for blankets. Damaran traditional attires differentiated between a girl, an unmarried or married woman and an elderly woman in the same manner that it differentiated between boys, unmarried and married men and men of age. Some outfits were reserved for special ceremonies in contrast to everyday garments.
A girl in a Damara context is any female that has not yet undergone the menstrual cycle while a boy is any male that has not yet undergone the first hunting ritual. A girl stays in the house for the duration of her first menstrual cycle. A hunting ritual was performed in the Damara culture as Damara males were not circumcised. The first hunting ritual was performed by boys in order to become man and the second by man to become community elders. All Damara children regardless of sex wore a ÃÂgaes, an apron like loin-cloth that covers genitalia. Girls would at a tender age undergo the ÃÂgaeÃÂnoas (have earring holes made) after which black thread would be inserted until such a time they will first start wearing ÃÂgamdi (earrings).
A man in the Damara context is any male that has undergone the first hunting ritual while a woman is any female that has experienced the menstrual cycle. The Damara culture would continue to differentiate between a married and unmarried man or woman. An unmarried man is called an axa-aob while a woman is an oaxaes. An unmarried man would simply wear a ÃÂnaweb which is a loin-cloth that is tucked in between the legs while an unmarried woman wore a ÃÂgaes to cover genitalia and a ÃÂgâubes to cover the rears.
A married man that has a child or children is called an aob, while a married woman with children is a taras. Such a man would wear a sorab which is a strip of soft leather worn between legs. Both ends are tucked under thong around waist and flapped over at front and the back. They would also wear a danakhà Âb which is the skin of any smallish animal that the wife presents to her husband at their wedding to wear on his head. The men would wear the "head hide" to ceremonies and on auspicious occasions to show that he is the head of a household. The hide would preferably be of a ÃÂnoreb (a common genet). Married women just like girls would wear a ÃÂgâubes (rear loincloth) and would wear a ÃÂawiÃÂgaes (loincloth consisting of strips) instead of a regular ÃÂgaes. A ÃÂkhaikhà Âb would also be worn only to ceremonies and on auspicious occasions, but mostly during pregnancy and by elder women on a daily basis. The ÃÂkhaikhà Âb is the hide of a medium-sized antelope most preferably a ÃÂhauib (a Damara dik-dik) or a dôas, ÃÂnâus (Duiker) that is worn to cover breast and the abdomen (during pregnancy).
An elderly man, kaikhoeb, is any Damara male that has undergone the second and last hunting ritual. An elderly woman, a kaikhoes, is a female or a lady (khaokhoes) that has concluded her menstrual cycle. All elderly men and women would wear a ÃÂgà «b, which is a skirt-like loin-cloth or traditional skirt for men and women. Elderly women would also wear a ÃÂkhaikhà Âb and sometimes a khà ÂÃÂkhaib (headgear fashioned of soft hide).
Women being more aware of beautification would wear ÃÂgamdi (small traditional earrings made from iron and or copper) and wear necklaces made of ostrich egg shells known as a ÃÂnûib in Khoekhoegowab. Women wore ÃÂganudi (arm bangles) and ÃÂgoroÃÂkhuidi (ornamental anklets) they also originally made from iron and or copper later replaced by beads and or ostrich egg shells. An anklet made from moth larvae (ÃÂkhîs) was also worn but only during performances/dances along with a tussled apron known as a ÃÂhapis (for females) and or ÃÂhapib (for males)
ÃÂNau-i (traditional facial foundation) also played a significant part in Damara and the wider Khoekhoe cosmetics. Women would ÃÂëÃÂnâ (perfume) hides and blankets by stewing buchu on hot stones placed under a ÃÂëÃÂnâs (dome-shaped basket) after which they would boro themselves (smear red ochre on their faces) early in the morning. They would also sprinkle some sâ-i (buchu powder) on their hides and blankets with a ÃÂà «ro-ams (powder-puff made from a piece of hare fur used to pluck ÃÂà «ros (tortoise-shell container, carried by women for holding sâ-i) to power oneself.)
Man also wore arm bangles (ÃÂganugu) and ÃÂgoroÃÂkhuigu (anklets) which were unadorned in design and denser than those of women. A strand of beads that criss-crossed the chess known as a karab was also worn by men. Tsaob (ash) was used as an anti-perspiring agent by the Damaran as they believe that it is the purest substance on Earth.
The replacement of animal hides with fabrics has also been visible in the Damara culture as the aforementioned outfits are mostly worn to cultural ceremonies and on auspicious occasions. Thus the Damaran sought for a perfect substitution for animal hides and introduced the Damarokoes (Damara dress). The Damarokoes was adopted from missionary wives in the mid-19th century and was introduced due to the Christianisation of the Damaran as missionaries saw the animal hides as "primitive and exposing". The dress adopted to cover up the "nude" Damara women ensured just that with its ankle-lengthiness and long sleeves and a ÃÂkhens (shawl) to ensure maximum coverage.
The Dama ÃÂkhaib (headgear) is a unique innovation of the Damara women as they shaped a headgear that can be fashionable yet work effective as they still could ÃÂkhao (carry/load something on head) water containers and firewood. It is not only the ÃÂkhaib that was fashionable and work effective but also the sleeves as the sleeves have a protruding elbow design allowing the elbow to contract and release without constrains. The length of the dress is also fashionable and work effective as it is not too long so as to be caught by twigs, branches and or thorns.
Damara men on the other hand wear shirts, coats and or blazers with Damara colours being blue, white and green, sometimes with print or embroidery.