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(hərār`ō), Bantu people, mainly in Namibia and Botswana. They number about 75,000. A pastoral tribe noted for their large cattle herds, the Herero probably migrated from the region of Lake Tanganyika in the 18th cent. They warred against their neighbors, the Khoikhoi, and enslaved many smaller tribes. Their territory was annexed (1885) as a part of German South West Africa, and from 1903 to 1907 they rebelled against German rule and were almost exterminated. In more recent times the Herero have often pressed for independence.


See J. M. White, The Land God Made in Anger (1969).



Ovaherero, a group of people living in Namibia (South West Africa) in the territory between the cities Windhoek and Grootfontein, and in Angola on the lower Kunene River. There are 40,000 Herero people living in South West Africa and 50,000 in Angola (1967, estimate). More than two-thirds of the Herero people were annihilated at the beginning of the 20th century when their uprising against the colonizers of the area was suppressed (the Herero and Hottentot Uprising of 1904-07). The Herero language belongs to the western branch of the Bantu language family. The majority of the Herero have retained their local traditional beliefs, although some of them have become Christians (Protestants). The principal occupation in the reservations is agriculture—millet, sorghum, corn. Part of the Herero people work on plantations owned by Afrikaners and in the mines of the Grootfontein area.


Luttig, H. C. The Religious System and Social Organisation of the Herero. Utrecht, 1933.
Irle, Y. Die Herero. Gütersloh, 1906.


References in periodicals archive ?
Tens of thousands died of thirst or hunger on their way to neighbouring Bechuanaland (today's Botswana), where Ovaherero are still living.
The Nama under chief Hendrik Witbooi rose after witnessing the warfare against the Ovaherero.
In a way, Namibians, particularly the OvaHerero, were the guinea pigs of the murderous crusades that have left a terrible scar on the conscience of the human race.
In the learned opinion of Dr Freddy Kustaa, a leading Namibian academic and respected reparations activist based in the USA, this "extermination order" is a god-sent piece of documentary evidence and will turn out to be the strongest weapon in the arsenal of the OvaHerero for their reparations fight.
To shed more light on the authenticity and historical underpinnings of students' performances, I give an example of the performance by the Ovaherero group below.
The Ovaherero group of student performing artists donned traditional military regalia reminiscent of that of the German regiment that defeated and tortured their ancestors.
In time, he touched many hearts and a movement was born out of largely Ovaherero youths, openly calling for reparations by Germany to the Ovaherero, who were nearly exterminated by German troops (circa 1904-1908).
This time it was a group dominated by some intellectuals from the Ovaherero community, who took it upon themselves to see to it that the year 2004 did not pass unnoticed.
Colonisation and German occupation of DSWA resulted in conflict between German farmers, the Ovaherero and Namaqua tribes, in particular, and came to a head with the proclamation of an 'Extermination Order' issued by Lothar von Trotha in 1904.
In view of the centenary commemoration of the 1904-1907 German extermination order against the Ovaherero peoples (which starts this year), it is only fair to appeal to the conscience of Germany and its colonial partners-in-crime to lead by example and cough up the cash needed for a peaceful resolution of the land question.
Muheue said the best thing about their Ovaherero culture is weddings.
Both the local and international community, as well as some members of the Ovaherero community, do not see the otjiramue practice favourably and criticise it, even having referred to it as "sugar coating incest".