Handling Reviewer Comments

Handling Reviewer Comments

December 22, 2011 Add Comment
I posted this on Facebook this morning, but then realized that it might be useful to a broader audience than my family and friends. A short (but sweet) post relaying the best advice I've thus far received about the peer review (publishing) process and how to handle those ego-deflating (and sometimes just plain mean) reviewer comments. 


What to do when you get your reviewer comments back: 

Read
Arjuna and Karna, The Great Warriors

Arjuna and Karna, The Great Warriors

December 15, 2011 Add Comment
Karna and Arjuna are the prominent characters in Wayang. Wayang is a traditional drama portrayed in puppets or even can be the real human act as the characters in Wayang. An online dictionary defines wayang as a Javanese puppet drama that uses the shadows thrown by puppets manipulated rods against the translucent screen lit from behind. There are some forms of wayang, i.e, Wayang Kulit, Wayang Wong, and Wayang Golek. The story of wayang is taken from India. There are two main stories on it, they are Ramayana and Mahabarata. The story being played in Wayang tells us many things. Though not many people understand the language in as much as it uses the very old traditional language of Javanese, they can still read the books about it, listen to some interpreters or read the sequels from the internet. In the story of Wayang there are two characters that are remarkably dominant in Mahabarata, Arjuna and Karna. Arjuna and Karna are actually brothers, because they have the same mother but different father. Arjuna’s father is Krisna, one of powerful and wise deity. While Karna’s father is a solar deity, Surya. Both Arjuna and Karna have the differences as well as similarities.

The first difference between Karna and Arjuna is the place where they lived and were brought up. Karna Junior enjoyed his living with his foster parents since her mother threw him away on the river when he was baby. However, his warrior quality never vanished. He was the offspring of the Solar Deity; as a result, he inherited the natural power as well as the armour and a pair of earrings since he was born*. The hard lives he got from his family teaches him to not to be a spoiled boy. His foster father was just a charioteer; therefore, he must help his dad to earn living. His dad, Adhirata, knew that his Son, Karna, will soon become a great leader. For this reason, he brought Karna to a great teacher to learn about self-defense skills and the art of war. Thus, he became a skilful, strong and generous warrior. Arjuna on the other hands, he was born in a peaceful and well off family. He always got sufficient care and love from his mother and the surroundings. However, this condition did not make him to be a spoiled boy. He made use the situation to study hard and to improve his personal leadership skills. Besides, he also showed his generosity by helping others. He and his brothers, Pendawa Lima, easily got a good education such as self-defense, warfare and the archery skills. This made Arjuna became so strong, miraculous and charismatic figure that anyone could not defeat him but Karna.

Another difference between Karna and Arjuna is on their alliance. Karna decided to stand in the kurawa’s side, the evil group. The decision of Karna results from his pledge with Duryudana, the king of Kurawa . One day, Dorna (the archery teacher) held an archery competition. Karna heard this news and decided to join the competition. Nevertheless, he was refused since he is only the son of charioteer. If he wanted to join the competition he had to become a king. Knowing this, Duryudhana, the oldest the Kurawa (the one hundred sons of the blind king of Dhirtarasta), came to acknowledged him as a warrior and set him as a king of Anga. Karna felt the he owed Duryudhana much not only because he gave him a kingdom but also his strong believe who trust Karna as a great warrior instead of a son of charioteer. Because of Duryudhana’s deed, Karna could win the archery competition against Arjuna. Since then, he pledged to the king Duryudhana to always be loyal with him whenever and wherever he was. Actually, Karna once had been warned by Khirsna, the king of gods and also Arjunas father, to stand on the Pandawa’s side. He would negotiate to Pandawa to give the throne to Karna. However, because he had been pledged to Duryudhana he refused it and decided to keep his promise. Arjuna on the contrary, he decided to always struggle for the goods and to destroy the evils. Therefore to prepare the Great War Mahabarata, he always trained himself to master the warfare and archery skills in order to win the battle. He knew that he will face Karna, who has the same or even higher level than him. Arjuna believed even though Pandawa in quatities (Five sons) wass less than Kurawa (one hundred sons), Pandawa would win the war for they struggle for the goody instead of evils.

The destiny between the two is considered being the last difference. Karna is always in misfortune. First, he was set afloat on the river since his birth. He was set afloat by his own mother since he was baby. Karna is just like the Prophet Isa. Her mother do not really pregnant when the solar deity, Surya. Kunti, Karna’s mother, didn’t want to be accused as unmarried mother therefore with the help of his maid; she set the baby afloat on the river. The second misfortune is he was rejected by Dorna, warfare and archery teacher, since he is not from the Ksatria or Warrior family. The third misfortune is that he got two curses; the first curses is from his own teacher, Parashurama (Parashurama is Dorna’s teacher). This is because Parashurama will not teach everyone but Bhrahmin (Religious/monk family), and because of this Karna appeared before Parashurama as a Brahmin. After several years, Parashurama knew that Karna is a deceiver and therefore he cursed Karna that he will not able to use his mantra when he really wanted to use. The second curse is from the Brahmin family, since one day he suddenly killed the Brahmin’s cow. The Brahmin was poor and the only way he made his living was by the cow. Brahmin cursed Karna that he would one day be killed helpless and unarmed just exactly the same as the cow he killed. Arjuna however, he was always fortunate; he was born in the good family, he was thought by Drona without any refusals and difficulties, and he never got any curses*.

Although Karna and Arjuna have several differences, they both also share some similarities. The first similarity is that both of them are great warrior. Only Karna who had the same level of the warfare and archery as Arjuna did, and only Arjuna who could kill Karna. The second similarity is both Karna and Arjuna had to fight their own family. The last similarity is both of them have the same level of leadership. Karna and Arjuna were great leaders ever.

Inspite of the differences and similarities of Karna and Arjuna, Javanese people still considered Karna and Arjuna as the Hero. Javanese knew that Karna stand in evils side, but this is because he wants to be consistent with his own promise. Although, Karna support Kurawa but he always shows his care and generosity to others. Even Arjuna who killed him, praised Karna for his brave. Karna is now become a popular Hindu male name, he is also remembered as a great warrior in the wrong side.

_____________________________________________________________________________________________________________________ By Dion Eprijum Ginanto ___________________________________________________________ *)

References 

Anonym (2010) Adipati Karna/Radheya/Suryaputra/Basusena/Bismantaka [online] http://wayang.wordpress.com/2010/07/21/adipati-karna-radheya-suryaputra-basusena-bismantaka. taken from the internet on December 2012

Anonym (n.d) Karna [online] www.wikipedia.com/karna. taken from the internet on December 2012 http://dictionary.reference.com/browse/wayang
Mobile Apps Get Rated

Mobile Apps Get Rated

December 15, 2011 Add Comment

A pretty key and interesting development has been unfolding over at the ESRB this fall, as reported by Wendy Goldman Getzler for Kidscreen magazine last month. It would seem that despite their early hesitation to delve into mobile games, the videogames ratings board is now extending its system to mobile games as well, through a new partnership with CTIA-The Wireless Association® (an
How to Write a Good Application Essay for a Scholarship

How to Write a Good Application Essay for a Scholarship

December 01, 2011 Add Comment
How to Write a Good Application Essay for a Scholarship
Dion E. Ginanto


Winning a scholarship has become my rooted dream since I was teenagers. I was so proud and sometimes felt jealous knowing my neighbors got a scholarship from abroad. From that moment, I promised to try my best to win a scholarship from overseas. Soon after I graduated from college, I applied for some scholarships right away. In 2008, I applied for four different scholarships; ADS from Australia, Stuned from Neatherland, Aminef from The US, and ALA from Australia. Three months after I applied for those scholarships, I always opened my email hoping to get good news from one of the scholarship sponsors. However, none of the applications were approved. Although I was disappointed at my first trial, I kept trying in the following years. Then at last, on April 4, 2011, on my birth day, I received an email from USAID informing that I was one of the scholars who received a grant to study to the US. I couldn’t believe reading that email, because it has been my seventh trials to read the email from scholarship sponsor and no one but PRESTASI-USAID who approved my application. This scholarship is the best birth day gift from God and therefore I commit to share my experience. One of the secret points why I won this grant is because of my application essay. Thus, I would like to share the readers of how to write a good application essay. Here are some useful steps based on my experience.


First thing first is that you must learn the requirements from the sponsors carefully. For instance, pay a very serious attention of what they want to know from you, how long is the essay? What are the dos and don’ts? What kind of font in computer you need to use? What are the layout and the size of the paper? You need to take a deep concern on these; because each scholarship has its own style of the essay. In addition, you are not suggested to add unnecessary information that is not required by the sponsor since this will obviously decrease your essay quality. If possible, you need to ask for some alumni to ask what the specific contents you need to write.


Next, making a good draft is very important if you want to make a good essay. To make a good essay you need to make an outline. A common outline of an application essay is that it must have an opening, body and closing. The opening is usually answering the question of who you are, what your field of study is and what your background of study is. In the opening part of the essay you are permitted to tell a short story about yourself that might interest the reader. Make a story that makes the readers impressed about you. For example, what you have done so far in empowering social community, or if you are working in the rural area how you managed the shortage of the facilities, etc. Then the body paragraph usually answers the following questions: How does the program of training you wish to pursue relate to your background and your career? What new changes and contributions do you hope to introduce in your field upon completion of the program? How will the program contribute to the position you will assume upon your return home? Finally, the final part of outline is the closing paragraph, or conclusion paragraph. Make a concise and brief summary about what you have done, what you are doing and what you will do.


The third step is to start writing. Start to develop the outline you have made. In this phase, you are suggested to browse the examples of the essay available in the internet. Nevertheless, you must not cheat, because once you are proven guilty of plagiarism you will be black listed. Use your own language. Do not be afraid of making mistake in grammar, spelling or the sentence structure. When you type, do not forget to turn the spelling and grammar checkers on. This will be very helpful to minimize the errors. Writing a good essay needs a continual process, therefore never expect you can finish your writing once. Writing an essay needs a continual process.


The last step is called proof reading process. As I told you before that you must not wrap up your essay in one trial; therefore, it’s better to check and check again of what you have done. Try to review your essay not at the same day you write it. One or two days after you finish writing is good, because you have fresher mind and thought. If possible, grab someone else to proof read your writing. Your English lecturer or the alumni of the scholarship are the appropriate people to be your proof reader. It will be easier for others to check your errors. Nonetheless, do not ask them to rewrite your whole essay since it will be considered plagiarism.


All in all, when you want your application essay to win a scholarship you should follow these steps: learn carefully about the requirements needed in the essay, make a good draft, start to write your essay concisely, and proof read your essay. If you follow these steps, you will follow my success in winning a prestigious scholarship. Good luck.
Gamercamp Lv3 Starts this Friday!!!!

Gamercamp Lv3 Starts this Friday!!!!

November 21, 2011 Add Comment
The big "do not miss" event in town this weekend is Gamercamp Lv3, which runs from Nov. 25-27, features a plethora of awesome games, events and speakers, and showcases the pure awesomeness that is the Toronto indie game scene. Co-founded by Mark Rabo and Jaime Woo, Gamercamp is now in its third year and appears to be hitting one heck of a stride. Here's the description from the official website:
Stop the Stop Online Piracy Act

Stop the Stop Online Piracy Act

November 16, 2011 Add Comment
©2011 Avaaz.orgSome really important and troubling things happening right now on the digital culture/content/access front. Via digital law expert Michael Geist:
The U.S. Congress is currently embroiled in a heated debated over the Stop Online Piracy Act (SOPA), proposed legislation that supporters argue is needed combat online infringement, but critics fear would create the "great firewall of the
Live Blogging @ iWDMS Part 4 - Day 2

Live Blogging @ iWDMS Part 4 - Day 2

October 25, 2011 Add Comment
Some rough notes on the final panel of the final day of iWDMS (with usual disclaimer for typos, etc.).

OMDC: Play
Panelists: Claudette Critchley, COO, Big Blue Bubble
Valerie Fox, Director, Ryerson Digital Media Zone
Ana Serrano, Founding Director, Digital Media Lab, CFC
Diane Williamson, President, Digital Wizards Inc.
Moderator: Kim Gibson, Program Consultant, Industry Development Group,  OMDC
Live Blogging the iWDMS - Part 3 - Day 2

Live Blogging the iWDMS - Part 3 - Day 2

October 25, 2011 Add Comment
As before - filled with typos, spelling mistake and maybe even the occasional mis-attribution. This is live blogging - it's messy!


LUNCH & LEARN - WIFT-T Industry Study Presentation


Panel Discussion between:
Susan Annis, Executive Director, Cultural Human Resources Council
Lynda Brown-Ganzert, Vice-President, Nordicity
Shelley Simmons, Director, Chocolate Liberation Front
Madeline Ziniak,
Live Blogging iWDMS Part 2

Live Blogging iWDMS Part 2

October 24, 2011 Add Comment
Making Media that Matters Panel
Moderated by Andra Sheffer, ED, Bell Broadcast and New Media Fund

Jill Golick, Screenwriter/Digital Creator, Story2.OH
Years ago, TV producers told her that boys won't watch stuff with girls in it, but that girls would watch programs with boys (*can't remember the source, this is from one of the foundational books on kids' tv from the 60s or 70s)*. Today, they're
Live Blogging @iWDMS

Live Blogging @iWDMS

October 24, 2011 Add Comment
Here goes my second attempt at live blogging from a conference - proceed with caution (many typos, clumsy paraphrasing and unfinished sentences ahead).


iWDMS Panel: Beyond Primetime: The Battle of Push vs. Pull


Norm Bolen - Chairman, Canadian Media Production Association (CMPA). Lots of money in traditional media, clear regulation on what they need to invest in CanCon - ensures that a % of
This Week: Arthur Slade talks "From Hobbits to HTML" at Lillian H. Smith

This Week: Arthur Slade talks "From Hobbits to HTML" at Lillian H. Smith

October 15, 2011 Add Comment
"Hobbit Hole" ©2009-2011 ~Legacy0 on devianArt

I've posted this already on the Children's Cultural Texts & Artifacts blog, but wanted to be sure that word got out to a broader audience, as this event promises to be a really compelling one. Arthur Slade, Saskatoon YA author and Governor General Award winner, will be speaking at the Lillian H. Smith branch (TPL) this Thursday (Oct. 20, 8pm), on
Upcoming Event: Centre for Media & Culture in Education (CMCE) Panel on "Youth, Media and Education"

Upcoming Event: Centre for Media & Culture in Education (CMCE) Panel on "Youth, Media and Education"

September 28, 2011 Add Comment

The following is a cut-and-paste reproduction of the original ad/announcement, sent out by email last week. Sorry for the last minute notice - this should be a really interesting discussion, so hope some of you can make it:The Centre for Media and Culture in EducationThe Ontario Institute for Studies in Education, The University of TorontoFALL 2011 LAUNCH EVENTA panel presentation and discussion
iWDMS: Early Bird Registration Deadline THIS Friday!!!

iWDMS: Early Bird Registration Deadline THIS Friday!!!

September 21, 2011 Add Comment

©2011 Women in Film & Television - TorontoFor those of you with an interest in gender and media, digital media, and opening up opportunities in digital media production to more women and girls, please be sure to check out the upcoming International Women in Digital Media Summit (iWDMS), which will be held October 23-25 (2011) in lovely Stanford Ontario. Organized by Women in Film & Television –

LUO NYATITI MUSIC FROM KENYA

September 18, 2011 Add Comment
Nyatiti is an eight-stringed plucked lyre from Kenya. It is a classical instrument used by the Luo people located in the Nyanza western region in Kenya. It is about three feet long. The player of Nyatiti holds it to his chest, seated on a low stool, with the base firmly to the ground. Usually it is played together with the oporo, a curved horn.

Goyo Otenga is the dance for Nyatiti music. Otenga is the Luo word for eagle. Dancers move their shoulders, arms, fingers, legs and feet like an Eagle.





The performer has three tasks when playing the Nyatiti: percussion, strings, and vocal.

The Nyatiti is played sitting low to the ground, while keeping a small distance from your body. You also put iron bells called "gara" on your right ankle and a metal ring called "oduongo" on the big toe of your right foot. Then, you sing and play keeping the beat by tapping the ring on the edge of the Nyatiti. The Nyatiti is also called Kanbanane. "Kanba" means string and "nane" means eight, so it literally means "eight strings".
The body is made of a hollowed fig tree and is like a hemisphere. Cow skin is put on the surface of the hemisphere. Nylon fishing lines are used for the eight strings, which have three thicknesses. In the past, female cow's Achilles' tendons were used for the strings instead of the fishing lines. Two thin bamboos like sticks and wood chips are bonded together by bee wax, which creates a deep echoing sound. There are reasons why the Nyatiti has eight strings, why only men are allowed to play it and why it is called "Nyatiti". The first four days after a male’s birth and after his death are said to be very special in Luo culture. In Nyatiti, the lower four strings represent the first four days of his birth and the upper four strings represent the four days after his death.
Source Anyango Website http://anyango.com/e/nyatiti/





Ayub Ogada is one of the few Luo music artists who have made it both on the national and international music scene. Here he plays the nyatiti to one of his famed songs Obiero

And this lady from Japan could not resist---



More Information and Sources:
PittRivers Museum http://photos.prm.ox.ac.uk/luo/page/exhibition-recreation/
Call for Proposals: Children's Material Cultures @ York

Call for Proposals: Children's Material Cultures @ York

September 18, 2011 Add Comment
Just a quick heads up on an upcoming CFP and event organized by the Association for Research in Cultures of Young People (ARCYP), which will be held at York University next month. In the interests of disseminating this info far and wide as quickly as possible (the deadline is THIS WEEK), here is a cut-and-paste of the original CFP:
ARCYP / Children’s Studies Program Symposium 2011CHILDREN’S
Back to School: 2011-2012

Back to School: 2011-2012

September 15, 2011 Add Comment

©2008-2011 *MAFIA11The end of summer/start of fall is always a really crazy time for us university types. Summer projects (and courses) need to be wrapped up, new courses launched, new students welcomed, pre-existing students/contacts/research partners reconnected with, committees to work on and meetings to attend, emails and websites to write...not to mention all the fun stuff going on in

HERERO LADIES OF NAMIBIA - AFRICA'S VICTORIAN STYLE FASHIONISTAS!

September 10, 2011 Add Comment

The Herero or Ovaherero - were nomadic herdsman who at the time of European contact, lived in Namibia and Botswana. They comprised several subgroups, which include the Himba, Ovatjimba, Mbanderu or Ovambanderu and the Kwandu. Related groups living in Angola include the Kuvale, Zemba, Hakawona, Tjavikwa, Tjimba and Himba. The Herero are thought to have migrated from East Africa into present day Namibia during from the seventeenth century. At some point they came into contact and conflict with another pastoral people known as Nama - Hottentot or Khoi Khoi.


In Namibia Herero's are mostly found in the central and eastern parts of the country. The Herero can be divided into several sub-groups the biggest of which includes the Tjimba and Ndamuranda groups who live Kaokoland, the Mahereo who are found around Okahandja and the Zeraua who are found in the area around Omaruru. A group called the Mbandero occupy an area in eastern Namibia, around the town of Gobabis, which was formerly known as Hereroland. Until the colonial period the Herero prospered in the central grassland areas, where there was ample grazing for their cattle, but a succession of battles with the northward migrating Nama, and more severely the German colonial troops led to about 75% of the Herero population been exterminated. Estimates are that of the 80 000 Herero in Namibia in 1900 only about 16 000 remained by 1905. During this period large numbers of Herero fled to the safety of Botswana, but since independence some of the early migrants have begun to return to Namibia. The Herero are proud cattle farmers who measure their wealth in cattle, the importance of cattle to these people is even evident in the Herero womens' dresses.




The traditional dress is derived from a Victorian woman's dress, and consists of an enormous crinoline worn over a several petticoats, a horn shaped hat (said to represent the horns of a cow) made from rolled cloth is also worn. Many Herero women dorn the outfits every year on during the traditional Herero festival is held in Okahandja- Maherero day.

According to My Beautiful Namibia Herero women regard the outfits as 'proper dress' for traditional married women. By wearing the long dress, a newly married woman shows her in laws that she is willing to take up the responsibilities of a Herero home and will raise her children to respect their heritage and their father’s family. The long dress is heavy, hard to keep clean and laborious and expensive to make. The outfit has changed over the years to reflect the style of new generations, and sewing it allows women to show their personal skill and creativity. The Herero women’s long dress has become a symbol of Herero tradition for Herero, tourists, scholars and other Namibians. Women are selling dolls wearing exact replicas of the long dress to tourists and crafts organizations. This suggests that they continue to find new ways to express their individual and traditional identities.
Source http://www.my-beautiful-namibia.com/herero-culture.html





More Information: http://www.namibian.org/travel/namibia/population/herero.htm

Herero and Namaqua Genocide - 20th Century First Genocide

September 08, 2011 Add Comment

The Herero and Namaqua Genocide is considered the first genocide of the 20th century that took place from 1904 until 1907 in Namibia known then as German South-West Africa.

On January 12, 1904, the Herero people, led by Samuel Maharero, rebelled against German colonial rule. In August, German general Lothar von Trotha defeated the Herero in the Battle of Waterberg and drove them into the desert of Omaheke, where most of them died of thirst. In October, the Nama people also rebelled against the Germans only to suffer a similar fate.

In total, between 24,000 up to 100,000 Herero perished along with 10,000 Nama. The genocide was characterized by widespread death by starvation and thirst by preventing the fled Herero from returning from the Namib Desert.

Some sources also claim the German colonial army to have systematically poisoned desert wells. In 1985, the United Nations' Whitaker Report classified the aftermath as an attempt to exterminate the Herero and Nama peoples of South-West Africa, and therefore one of the earliest attempts of genocide in the 20th century. The German government recognized and apologized for the events in 2004.

Today, Maherero day is the traditional Herero festival held annually in Okahandja in memory of those who died in the German massacre in 1904.

CONCENTRATION CAMPS AND HERERO PEOPLE USED AS TEST SUBJECTS FOR MEDICAL EXPERIMENTS BY GERMAN SCIENTIST

German scientist Eugen Fischer came to the concentration camps to conduct medical experiments on race, using children of Herero people and mulatto children of Herero women and German men as test subjects. Together with Theodor Mollison he also experimented upon Herero prisoners. Those experiments included sterilization, injection of smallpox, typhus as well as tuberculosis. The numerous cases of mixed offspring upset the German colonial administration and the obsession with racial purity.

Geneticist Eugen Fischer came to German South West Africa on behalf of German universities as soon as the death camps opened. Fischer's 'race science' theories led to the idea of a 'supreme race' which not only severely influenced the Second Reich, but also the Third. He studied and made tests with the heads of 778 Herero and Nama dead prisoners of war. Severed heads were preserved - numbered and labeled as Hottentotte - the German colonial name for the Nama. He used 'research' to prove the black race is inferior to the Germanic - Aryan race. By measuring skulls - facial features and eye colors - Fischer and his protégés sought to prove the native races were inferior - and as he put it - animals.

Eugen Fischer studied 310 mixed-race children, calling them "Rehoboth bastards"of "lesser racial quality".Fischer also subjected them to numerous racial tests such as head and body measurements, eye and hair examinations. In conclusion of his studies he advocated genocide of alleged "inferior races" claiming that "whoever thinks thoroughly the notion of race, can not arrive at a different conclusion". Fischer later became chancellor of the University of Berlin, where he taught medicine to Nazi physicians. One of his prominent students was Josef Mengele, the doctor who made genetic experiments on Jewish children at Auschwitz.


Concentration Camp in South West Africa aka Namibia


The German colonial authorities never conducted a census before 1904. A census performed in 1905 revealed that 25,000 Herero remained in German South-West Africa. According to the 1985 United Nations' Whitaker Report, the population of 80,000 Herero was reduced to 15,000 "starving refugees" between 1904 and 1907 Source: Wiki



Soldiers began to trade in the skulls of dead Herero and Nama people. They sold them to scientists, museums and universities back in Germany who advertized for them. The practice was so widespread that this postcard was made showing soldiers packing skulls. Part of the postcard was reproduced in book form. The text above more or less reads; Herero skulls were packed into boxes by German South-West-Africa troops, to be sent to the pathologic institute in Berlin, so that they might be used for scientific measurements. Herero women removed meat, skin and hair form the skulls using pieces of broken glass. The skulls were from Herero's killed in action or of those hung.



Felix von Luschan, director of the Ethnology Museum in Berlin, was an ethnologist obsessed with collecting human skulls and skeletons. He drew up guidelines for travelers to German colonies, instructing them how to pack skulls, skeletons and human brains for shipment. This 'currently respected director' boasted, you could get a human skeleton for a piece of soap....One year after the extermination war began, Felix Luschan asked a notorious racist by the name of Lieutenant Ralf Zürn 'commander of Okahandja', if he was aware of any way in which the Museum might collect a larger number Herero skulls? The Lieutenant had already supplied him with a skull, wrote back saying this would be possible 'since in the concentration camps taking and preserving the skulls of Herero prisoners of war will be more readily possible than in the country, where there is always a danger of offending the ritual feelings of the natives'.
Source http://www.ezakwantu.com

HERERO SEEKING REPARATIONS FROM GERMANY

...
Namibia's Herero community is seeking reparations from Germany for the suffering experienced during colonial rule. The Herero say that German policy at the time amounted to genocide. Many Herero who rebelled, became prisoners of war. Starvation and torture were widespread. Of an estimated 65,000 Herero, only 15,000 survived. Today, the pain is still felt acutely. "Our fathers and mothers were killed like animals. It's a sad story, all the atrocities, the way the Germans killed people, starved them to death, and took them into concentration camps," says 65-year-old Ujama Karuhumba who lives in Okahandja. ....

Germany has offered an apology for the massacres that occurred, and proposed a multi-million dollar development deal for Namibia.


However, the Herero Genocide Committee is seeking millions of dollars in compensation from the German government, based on the atrocities committed. Esther Utjiua who chairs the committee, says Germany wants no mention of the word "genocide".

She describes the relationship with Germany as "hostile", and says further dialogue is needed. "They are too vague. We don't know where we stand with them. We want to be involved. We don't want them to decide on our behalf what it is we want.
"For two years, we've been asking the German government to talk about the issue of genocide, and come to an agreement on reparations that can be acceptable to both sides." After a state visit to Germany at the end of last year by Namibia's President Hifikepunye Pohamba, talks between the two countries on bilateral development co-operation were postponed.
...
At a recent fund-raising dinner in the capital, Windhoek, influential members of the Herero community outlined ambitious plans to raise money and write more books about the events of 1904. A young student made an impassioned plea to the assembled guests: "It is against the background of the German atrocities that the Herero community is seeking compensation from the German government. I'm saying 'Push on' until the long overdue victory has been attained". Phil Ya Nangoloh of Namibia's National Society for Human Rights says he fully supports the Herero claim for reparations. "There is enough documentation to prove that genocide has taken place, as defined in the Genocide Convention. A token sign of reparation must be given to the people who suffered this genocide".

Source BBC http://news.bbc.co.uk



Genocide and the Second Reich

Ghost of the Namibian Genocide have reawakened returning to haunt modern Germany to wake up to a very uncomfortable fact that the dark racial theories that helped inspire the Nazis run much deeper into German and European history than most people wants to acknowledge.










MORE SOURCES

http://www.ezakwantu.com

THE HERERO HOLOCAUST? The Disputed History Of The 1904 Genocide http://www.namibweb.com/hererohol.htm

DOWN MEMORY LANE: AFRICA'S FIRST COUPLES...

September 06, 2011 Add Comment
Seretse and Ruth Khama - Botswana
Married 1948


Sam and Kovambo Theopoldine Katjimune Nujoma - Namibia
Married 6th May, 1956




Kwame and Fathia Nkrumah - Ghana
Married 1957



Léopold Sédar and Colette Hubert Senghor - Senegal
Married 1957





Jomo and Ngina Kenyatta - Kenya
Married in 1951




Julius and Maria Nyerere - Tanzania
Married 24 January 1952





Samora and Graca Machel -Mozambique

Married: 11 November 1975




Nelson and Winnie Mandela - South Africa
Married 1957-1996


This were the days...