It has been a very long time since my last post. Only now I have returned to the thriving metropolis of Windhoek do I have a stable enough internet connection to upload anything as meagre as a text post, let alone something with exciting pictures. As always, the difficulty in finding what to post increases exponentially with the time since the last one, but I thought the best course of action was to pick a few interesting anecdotes from the last couple of months.
I’ve been on fieldwork proper since January. What that means is that I’ve finally been doing the job I actually came to Namibia to do, namely fieldwork among the many and varied San people that occupy the reaches of the North I have been exploring. It’s been a tough but thoroughly educational experience, and of course any plans I had regarding such trivialities as the Whole Point Of My Research have changed massively, sometimes doing so day-to-day. Right now, I’ve got some recorded interviews in the process of being transcribed and translated from Oshikwanyama to English, I’ve got some videos, I’ve got hundreds upon hundreds of pictures, and a hundred and fifty pages of notes and observations, closing on two hundred if you include the results from my experiments. Only time and extensive rereading will illustrate their usability. What with the prevalence of computers throughout my education, I think it’s reasonably fair to say I’ve written more down on paper with a pen in the last few months that I did over the entire course of my university career to date. I used up ballpoint pens. I knew that could happen in theory but I’d never seen it. My battered notebooks, of which I am painfully conscious there are no copies yet, are the fuel for my PhD and I am concerned to the point of neurosis about anything happening to them. They currently reside in a locked trunk in a locked cottage twenty-five kilometres outside town, which is where I reside while here, upon the hospitality of my hosts. I could, of course, painstakingly transcribe them into my laptop and back up the data about a hundred times as I have done with pictures and video. I will, at some point, given that these notes may well make up data I use for the years after my doctorate. It’s busywork, but given their value to me and the lack of copies, I do not trust anyone in the world enough to pay them to do it for me. It’s a problem for another day.
I’d say that anthropology is a lot more difficult than it sounds, but to be honest I don’t know anyone gregarious enough to think that forcibly inserting yourself into the lives of other people twenty-four hours a day, enthusiasm for constant social interaction being a requirement, is a prospect to entirely relish. Mentally, it is quite exhausting, though not in ways that are conventionally considered “work” in the sciences. Of course that cultivates a certain anxiety that one isn’t doing the utmost work possible, and is not collecting enough data or the right data. Because in one sense qualitative research never actually reaches a conclusion in the field, uncertainty and panic over a lack of systematic data due to flaky participants is also a perennial psychological side-effect of social research. It is worth it, though, and it is, in some strange sense, fun. It is an odd but pleasant feeling developing friendships with people who I can only speak to via a proxy, even if the feeling of meeting them alone reminds me unpleasantly of linguistically losing a limb. I will probably be able to tell you more about in what ways exactly it is fun with a little more temporal distance from it.
It also is impossible to engage in anthropological fieldwork without a serious change in how one deals with tasks, and people. The first thing I learned is that before research is conducted dreams abound as to the wonderful reams of data that will be collected. In fact, studying people has the rather obvious complication of the subjects of study, and their varying sense of enthusiasm for research. It does not lend itself to systematic data collection. I am starting to recognise the need for interpretive and slightly more literary analysis, without such aspirations to over-arching truth. The spectre of Clifford Geertz from second-year anthropological theory haunts my data. The second thing I learned is that there is no way to remain in any way detached or “scientist-like” while doing research of this kind, and to attempt to do so is to be disingenuous. I had learned this before, from books, but had to stop myself fighting the urge to adopt a strange aloofness to protect myself from what was to me the strangest environment I had ever inserted myself. “Just going with it” is a lovely hippie mantra, but even for an ex-hippie such as I it is not the easiest to follow, particularly when the primary mental defence one employs against culture shock is periods of self-imposed isolation. I had time off, however, and read about ten novels while kicking around at camp. I like to think, however, that I succeeded in getting involved and “going with it” at least to some extent, and that shows by comparing people’s reactions to me (as well as mine to then) in February against those of when I left a few days ago.
Among the greatest of the experiences I was privileged enough to share in was a successful small-game hunt, which rendered a dik-dik and a hare (which they called a rabbit). I’ve videoed most of it, although most of that amounts to Blair-Witch-Project-style shakycam footage of bushes race past as I attempt to keep up with the swift pace of my hunting companions.
The capture of the dik-dik was rendered still more impressive by the fact that the successful hunter caught it with his bare hands, by simply bending down and picking up the terrified thing from a bush. It was kept alive, in the hope that its plaintive cries would attract its mother, but alas, to no avail. To those wondering, the dik-dik was sold still alive to a lady from the herding community, who when we saw her was feeding it with milk and keeping it with the intention of growing it into a full-size adult. So thankfully no charming baby animal was slaughtered in front of the soft European. The rabbit, however, was another story, and would hopefully be in the pot that day for some meat, which I was desperately craving. It was quickly dispatched in the field, and was prepared on some open ground near to the settlement, but not so near that those not involved in putting the work in with the hunt came over to beg for some meat. This was a huge issue for my hunting companions, who felt fiercely protective of a kill that is rarer and rarer these days, what with one thing and another. They used ashes from the fire to aid their hands in pulling out the rabbit’s fur, singeing off the remainder on a hastily-put-together fire before gutting it. It was taken off to be cooked “later”.
This turned out to be something of a mistake. One big issue at the community is sadly the prevalence of alcohol, and when we ventured out “later” to find what had become of this rabbit, some of the younger members of the hunting group informed us that the rabbit was sold by the one person who’d promised to keep it, the money inevitably spent on Tombo, the locally-brewed libation. Such is the way of things, and what a lot of hunters will experience if they entrust their kill to someone else when the cucashop (the shack that sells drink) is open. My other companions on the hunting trip were similarly disappointed by the lack of rabbit, and we all grumbled about it together.
We did have a bit of luck later on, however. Word travels fast in the community. I remember when I first arrived I asked a few questions about hunting, to which nobody at all responded, with one chap endeavouring to avoid me altogether. This is because of the greyish legal area that hunting currently occupies. Small animals are, strictly speaking, totally legal to hunt, but that does not stop policemen and government representatives making trouble for those that persist in it, going against the government plan that is expressly, in one policeman’s words, trying to “make farmers out of the San people”. In order to practice something that used to be a massive part of their culture, the people come up against the law. However, once it was general knowledge that not only was I not from the government (despite having government permission to do research) I was actually interested in hunting because I liked it, we were visited by a chap a few nights later bearing a leg of springbok to sell to us for the equivalent of about four euros. He was hazy about where it came from, and I was not about to ask questions. It was extremely tasty marinaded and fried with rice.
I’ll be honest: It wasn’t great, but it was food. It kind of tasted like the most bland spinach you’ve ever had, but made a contrast to the maizemeal and it has a lot of the nutrients that people (which includes me after a few months there) desperately need to stave off malnutrition, which I am pretty sure I was suffering from for a lot of my time there. I was grateful for the opportunity to get some, and to observe the process, and I think my contact LL was also grateful for the help. My translator would not pitch in, though. According to him Owambos have a very strict gendered distribution of labour, and it was unthinkable for him to engage in “womens’ work”, just as it would be unthinkable for his female friends and family members to engage in herding cattle. Interestingly, LL said that !Kung and Hai||om men will pitch in and help with gathering, if the opportunity arises.. While women do not hunt, there is often some food to be gathered when only men are around, and they have no such sqeamishness about picking it up. It is not common for men to go out specifically to gather food, however. I asked my translator what he thought of me beavering away with LL and picking the ombidi. Apparently as a foreigner and anthropologist I got a free pass to engage in “womens'” labour without garnering any disrespect. Not that I mind all that much, to be honest. My own sense of gendered labour is, I would hope, nonexistent. The strict definitions of gendered labour did, however, allow my translator to sit around while I worked, so I have a bit of skepticism about exactly how prescriptive these roles are. The women from the Kwanyama Owambo community seemed relatively unfazed by my gathering. All the more greens for me.
On independence day, the 21st March and the 25th anniversary of Namibia’s shedding of the shackles of apartheid and repression, we were invited by some of our friends in a nearby village to attend the annual independence day horse race, which was an incredible experience. Helga (my car) needed all of her offroad capabilites in order to get there, which requires drifting around corners in some of the thickest sand I’ve ever had to get through, dodging the lethal prongs of camelthorn and wacht-en-beetje (wait-a-bit) trees and bushes, to arrive at a place called Ekongola.
The atmosphere was thick with anticipation and excitement, every shebeen had music playing and a crowd outside, and lots of very important-looking and well-dressed Kwanyama elders were wandering around being bought beer by everyone. I could tell this was not only a village party, but a lot of money would be riding on the results of the yearly race, without even considering the prize money offered. The horses had slowly trickled in over the last few weeks, and were surrounded by crowds of admirers, protected by their proud owners and the jockeys. The racetrack would be the last bit of the road into Ekongola, out to a specified point, turning and coming back, and after a short meeting of the owners to decide the rules in advance (to prevent any post-race quibbles) we filed out to assume places around the start/finish line. The first of the race groups careered off into the dust.
This happened a few more times, the shouting from the supporters of each rider drowned out only slightly by the shouting of the race organisers that we should step back to avoid being wiped out as they came back at full gallop. As nice as it was to be at the front, a riled-up horse is not the most predictable of beasts, so I had a few moments of panic.
Eventually a final was held and a winner chosen, the crowd muscling in to get a glimpse of the prize-giving ceremony, with it’s associate money-waving and smiles from the winning riders and owners.
I had a little experience there of Kwanyama life which provided some interesting contrast and insight compared to the people I work with, whose culture, while different, has a long history of being intertwined with their neighbours through trade, work and a shared history. It also meant that I got to hone the small amount of Oshikwanyama I’ve been able to pick up, too, able as I am now to greet people (Walelepo Meme/Tate, Nawa?), say that everything is fine (Shili nawa), as well as ask for beer at a shebeen (Kwafalenge ombilla yatarara). You know, the important stuff. It’s only slightly worse than my abysmal German, anyway. We were even invited by the race organisers to share in a meal of oshikombo (goat. A goat, specifically. A whole one) and mahango porridge, which after a day cheering and standing around in the sun I was more than ready for. I then drove back to our camp, along that same sandy road, though this time in the dark. I think I did rather well, even if I do need to find something to clean thorn scratches from Aztec Gold Toyota paint.
So I did have fun, and I like to think I learned a lot, though I’ve still got to read through all my fieldnotes. So much more happened of course in the last two or three months, and in an effort to get some of it down I feel like I’ve missed so much. Hopefully what I’ve managed to do is provide something of a snapshot of some of the things, work and otherwise, that I get up to while on fieldwork. It has been an incredible experience, I think more so because I didn’t come here “for the experience” but to do work. These things happening by-the-by almost makes them more special. I just hope the data justifies the time I’ve spent out here. Only time (and how much I stammer at my next meeting with my supervisor) will tell.