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Who was Patric Iyambo Luganda?

By Sikunane Negumbo
The author of this document grew up in a remote area near a catholic mission at Otshikuku where he started his primary education. He was one of the few learners who did well in grade 8 (standard 6) and progressed to a Catholic secondary school at Dobra near Windhoek.

This Catholic School was one of the best secondary schools for black but it was a multi ethnic school in Namibia. St, Joseph College was a school that by then only select learners who were clever and has passed with first class in a national examination of grade 8 and if a learner was lucky to go there she/he must passed the subjects with upper second class.

His father Andreas Naluwe (Mbwale) Negumbo was a nephew of Nuuyoma wa Akapeke and belonged to a Cattle totem and were traditional councillors (rulers) to the kings through the appointment by the Kings in Uukwambi district. Through inherit, his father was a rich person by that standard.

According to his mother, Nuuyoma was a one of the close advisors of King Iipumbu and was the last Councillor who stayed with the Osimu before he was arrested by Nehemia Showaleka one of ovakwanyama chiefs who betrayed not only king Mandume but also the Uukwambi kingdom. It is told that some close relatives of king Iipumbu collaborated with Nehemia and the whites against him. It is further told that after the war between Ohamba Mandume and the whites (Portuguese and the British), the land of the Ovakwanyama and its reign was vested in the hands of yesteryears trusted king Mandume councillors. Some of these councillors were those that King Mandume used to send to Iipumbu with classified information.

They were the king confidence advisors and later betrayed him. This act of cowards by the councillors to accept offers from the whites and betrayed the king has made King Iipumbu to be very suspicious of his own councillors especially the senior ones. Itamoro, one of his confidence councillors left Uukwambi to Ondonga His cousins such as Shitaatala sha Namangangala as well as Kamanya Kamupolo, the grandfather of Akapandi one of the successful business people in Namibia also ran away to Ondonga and settled at Okapya village in Ondonga district.

It is further told that some of his sons and daughters and the senior queen started hating the king because he wanted to marry Nekulu lya Tshivute who was a niece of the senior queen. Amongst his relatives only Nuuyoma (Kanyika Titus) supported and defended his father in this case said that Nekulu was not his father biological relative and saw nothing wrong if they were to marry.

The author's father owned many cattle some of which he has inherited from both Nuuyoma wa Akapeke who was a senior councillor to the king and Philemon Amutenya who was a nephew of Nuuyoma wa Akapeke and a cousin to his father and inherited the leadership from his uncle Nuuyoma. Andreas Naluwe Negumbo, as it was a cultural or traditional practice, inherited cattle and guns and also two of his uncle's young wives and the author was born out of that practice. All the author's older siblings a boy and a girl were the children of Nuuyoma wa Akapeke.

His mother Dorothea Mwanyenena-ndje Iiyambo ya Andapo passed on the 6 March 2014 at the age of estimated 110 or more. Her age could not be precisely estimated for the time she was born there were no systems to record birth days and of issuing birth certificates amongst that community. All what she told her children is that she was born the same day with Korobinianus Amadhila her cousin who was a catholic teacher cum preacher who knew his birth date. Her age was also benchmarked with the death of king Mandume.

She told us that she saw her father Iiyambo Andapo (kamenye) who was one of king Iipumbu soldiers who were send to support the young brave and visionary King Mandume the Ovakwanyama king to fight against Tshoongola, the Portuguese and some puppets Ovakwanyama chiefs and Aambandja who fought against king Mandume and his soldiers, who according to my mother was a close friend of Iipumbu the king of Uukwambi.

She said that that time she might have been 10 to 12 years of age. Dorothea Mwanyenenandje was a very gifted person in terms of remembering the history that she was told by her parents and what she experienced in her life time. She told us that her father informed her about the friendship between Mandume and Iipumbu as told by her father told me that the two kings shared crucial information and tactics on how to fight the whites and blacks who supported the whites and signed the protection agreement.

Her story about the two kings was also corroborated by Prof Matti Peltola in his book Nakambale (2000). This book is about the life of Dr Martin Rautanen as a missionary in the former Ovamboland. Another book by A P L Beris "From a Missionary to a Local Church" 1996 published by the Roman Catholic Missionary and "Mandume ya Ndemufayo" by Vilho Amwiindili (2014) also collaborated most of the stories Dorothea told me about the Osimu yUukwambi Iipumbu and some of the people that actually betrayed him. Mwanyenenandje was a maid at Uukwambi palace at Omupanda in the current homestead of Thomas Tshiningiyamwe tsha Nekwaya at Onatshiku (Elim).

She was called to the palace about five years before the Boers attack in 1932 and stayed there until the date when the palace and the Uukwambi kingdom was destroyed by the Boers in collaborate with the traitors. She was one of the girls who witnessed the palace being bombed and she ran away from the enemy fire that gutted Uukwambi palace for many days and remember exactly what had happened that day and the days prior to the attacks of the palace. She belonged to the zebra snake totem (Aakusinda/ Avakwanyoka) and was the first daughter of her parents.

The father of the author belonged to the totem of cattle (Aakwanangombe) and grew up at the palace of king Iipumbu ya Tshirongo with two of Iipumbu sons, Thikameni (Silas) and Nuuyoma Kanyika (Titus). His paternal grandfather, Negumbo LyIita ya Amurunga was a lineage of the Aambandja kingdom whose parents migrated from Onalumono in Ombandja to Uukwambi as it was a common when the royals are fighting for power.

They came from the royal kingdom of Onalumo in Ombandja the lineage of Mukwaita Nestor Shanyengana and Johnny Akaye the first councillor of Okalongo constituency. They came in Uukwambi during the reign of king Nujoma wa Eeru. Andreas Naluwe Negumbo paternal grandmother who came to Uukwambi as a young girl was married by the king to a seer Iita ya Amurunga. According to my mother Iita yAmurunga (Kashokamwe) was a famous man who had 60 children.

He was a confident of Negumbo lya Kandenge and his brother Nuuyoma wa Eelu. Andreas mother was a cousin to Nuuyoma wa Akapeke and it is rumoured that it was because of her that Nuuyoma was ordained to one of the senior councillors of King Iipumbu ya Tshirongo. The story that Andreas grew up at ombara also tells more.

The period between late 1960s and early 1970s was a time that SWAPO used to mobilise the masses to support and become members of the movement and to prepare the nation for the liberation war through preaching of unity of purpose.

It was also a time the movement was preparing for a soft landing of SWAPO fighters who were to be send home from outside the country to start first of all with political mobilisation and to fight when necessary. It was indeed a politically lifethreatening moment.

On the other hand the Boers through its puppets was busy with its showing of films at schools and public places trying to influence the learners and young population in the community to support the puppets governments in Namibia. The puppets and security agents of the enemy of our people distributed medals of the so called leaders of the homelands in order to manipulate them to accept the government of Ovamboland Bantustan headed by King Uutshona wa Tshiimi.

The intensification of the Boer propaganda machineries was noticed as from 1960. These films portrayed the leaders of Transkei and Babutotswana Bantustans and their leaders as good leaders. On Namibia they showed king Uushona wa Tshiimi and his Cabinet for Ovamboland as good leaders. They also showed the police force marching or drilling. The drilling parts of the films were more interesting to the young boys at schools. From school the boys would drill imitate what they have seen in the films. Black agents who were trained both in Benoni and locally as security agents and employed in the department of Bantu Administration in the unit known as Meduletu did spearhead the showing of films and the selling of the magazine known as Meduletu.

According to Patrick Israel Iiyambo Lungada, about whom I will discuss later, these enemy agents were well trained not only as political propagandists but as well as military agents. We were advised to handle them with outmost care and avoid talking too much to them or answering their questions in case they engaged us in some discussions.

Patrick told us to tell the South African agents what we thought they wish to hear and not what they themselves want to. Here we were lectured on what to say to them. In fact the late comrade Patrick advised us when possible to distance ourselves from them.

He informed us that most of these guys (agents of South Africa) were carefully selected for training as enemy agents and were some of those clever young boys and girls who did well at schools. As young boys we were impressed by the beautiful drilling carried out by the South African police forces and a time wished to join the police force. After telling my mother about this, she advised me against the idea and told me to request them to firstly bring Iipumbu back to Uukwambi or tell us why they killed Mandume. My late mother admired the leaderships of the two kings until her death on the 6th March 2014.

NB: To be continued next week.


SWAPO Headquarters Mandume Strt
Windhoek, Katutura