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Wildlife plays significant roles in many societies that go beyond its ecological importance and economic rationale associated with conservation. This article examines the meanings of antelopes for the Khwe people in Bwabwata National Park in north-eastern Namibia. It underlines the importance that indigenous communities attach to wildlife and advocates for a more comprehensive understanding of human-wildlife relationships beyond ecological and economic values and the usual framing of conflicting relationships. The article explores how antelopes go beyond being merely "wild animals" to being intertwined in the lives and spaces of the Khwe. Drawing from secondary data, lived experiences and empirical data collected through qualitative methods of semi-structured interviews and focus group discussions, we engage Khwe residents in Bwabwata National Park, including elders, traditional leaders and the management committee of the Kyaramacan Association. Our fundamental question is: what lessons can we draw from the relations of the Khwe with certain antelope species to foster coexistence in Namibia's community conservation landscapes? Conceptually, we adopt the concept of mechanical solidarity, which emphasises a collective conscience based on shared knowledge, norms and values. We propose that integrating this approach into community conservation practices could enhance conservation outcomes. [ABSTRACT FROM AUTHOR]

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Namibia is characterized by a history of discriminatory customary practices against women with regards to access to land, rights over land, and security of land tenure. Since independence in 1990, the country has adopted policies and legislative frameworks to bring about gender equality in all spheres of life, including the transformation of land tenure rights. These policies and acts give effect to the constitutional provisions that accord both men and women equal opportunities for access to land, rights over land and security of tenure. Widows are a particularly singled-out social group for legal protection, land security and rights to land enjoyed during their spouses' lifetimes, and are granted protection, at least on paper, from discriminatory practices such as unlawful land evictions. This article evaluates and analyses the current status of land tenure security for widows in the Eenhana Constituency of the Ohangwena Region in Namibia. The study employed both quantitative and qualitative methods through questionnaires, interviews and focus group discussions with widows, as well as key informant interviews with Communal Land Board representatives, members of the traditional authorities, as well as the Ministry of Land Reform's regional office officials. Through this case study, the findings establish that even though Namibia acclaims progressive policies and legislative frameworks on gender equality, there are still pockets of discrimination against widows where they continue to be at risk of losing their land rights in some of Namibia's communal areas. Addressing the land tenure insecurities and a guarantee of legal land rights for widows is key to reducing vulnerabilities within female-headed households in the communal areas. Traditional authorities remain a key governance structure in communal areas, particularly in relation to access to land, and land rights inheritance issues, amongst others. Similarly, the Communal Land Boards are statutory institutions mandated to ensure implementation of the provisions of the Communal Land Reform Act of 2002, including the protection of land rights for widows. The study therefore recommends three main measures: the removal of all forms of discriminatory customary practices against widows; continued awareness-raising initiatives on the rights of widows; and full implementation of legal provisions for the protection of widows' land rights and security of tenure. Keywords: Widows, communal land, Security, Land tenure, Land rights, Inheritance, Rural areas, Namibia., Introduction There are limited, global, gender-specific statistics on land tenure and ownership. However, during the 2017 Annual Meeting of the World Economic Forum, it was estimated that less than 20% [...]

The article discusses the need to discontinue the use of derogatory and racist names, such as Kaffir or Kafir, as common nouns, especially in the scientific community. It highlights the continued use of these words in scientific literature and calls for decolonization and sensitivity towards Indigenous food resources.