Power. When I think of community-based natural resource management, or conservation of a land’s resources with respect to the people who live on the land, a power struggle is the last thing that comes to mind. As I have learned during my study abroad in Namibia, distribution of power and resources plays as big a part in conservation of resources as sustainability. The simplest example of this issue is land ownership. How can a tribe, land-owner, or group of individuals make the most of the land they have if they are constantly feuding with another party for ownership of the land? Once the land is in one’s possession, how can they properly utilize the land without formal education? What if they can’t access or afford the education they need? When it comes down to it, Namibians need education to make the best use of their resources and education costs money. With that being said, the most important question at hand is “How can Namibia educate the masses in an affordable and economically viable way?”

After being fortunate enough to meet with the Peace Corps at the U.S. Embassy in Windhoek, Namibia, I gathered some interesting facts about what community-based natural resource management, or CBNRM, is at its core. Peace Corps Director Patrick McElroy told me “Community-based natural resource management is about identifying the needs of the community and finding solutions to their problems”. His input was incredibly insightful, but following my journalistic instinct, I sought alternate opinions on the topic. Once I did, the complexity of the issue became exponentially clearer. What I already knew only scratched the surface.

From a DEA Research Discussion Paper published in 2004 (Schiffer), I found that “the strength and structure of traditional authorities varies between (and also within) different cultural groups.” The case study conducted between the Damaras and the Hereros, two different Namibian tribes, illustrated that some traditional authorities have more power and leadership capabilities than others. While some are servant leaders, or merely representatives for their respective communities, others may rule with more of an iron fist. The leader’s ability to evoke change plays a substantial role in the success in the community. If a leader can secure land for his people, then they have a better chance to prosper through utilization of resources on the land. “So on the one hand, CBNRM is about grass-roots democracy; but, on the other hand, some [Non Government Organizations] staff saw democratic processes as an obstacle to effective management” (Schiffer).

Conservation is so important to the Namibian people that CBNRM is embedded into the constitution of this 25-year-old nation. In fact, 15% of the nation’s land is used for conservancy. Although paramount to the preservation of the country and even helpful in generating revenue, there are some flaws with this system. The government can’t legally exclude unwanted or harmful outsiders, they impose unnecessary costs on entrepreneurs, and they have “a confused process for resolving conflicting land use claims” according to Boudreaux’s essay “Community-Based Natural Resource Management and Poverty Alleviation in Namibia: A Case Study.”

All these facts about the elusive nature and meaning of CBNRM in Namibia boil down to economics. The economics of land propriety in Namibia is paramount to conservancy. Without the means to acquire land and the education required to manage it, there is nothing for the people to conserve.

During my stay in Namibia I have learned much about collectivism and communal livelihoods. In our readings for class we learned that collectivists do things for the greater good of all people. They are people who live their lives acting upon what is best for everyone in their main people group. Much like the way a father looks after his children by putting their needs before his own.

Many tribes in Namibia have been considered collectivists. The San and the Topnaar are two of these communal tribes. They share communal land, herds, gardens, and many other items within their respective tribes.

I recently had the opportunity to visit a Topnaar village. It was great to witness their communal way of living first-hand. In the village I visited there were several small huts with about 12 to 15 immediate and extended family members living in each hut. When one of the Topnaar men, Zebedias was asked if the 15 people gathered at his hut were all his family he hesitated, smiled, and reluctantly said no. He then further explained that they were all family to him but not all of them were related. Zebedias had a collectivist and communal way of thinking about his family and neighbors. Though not all of those people were directly related to him, he was willing to claim them as family and offer them whatever they needed that he could provide.

The San people are another example of communal livelihoods. In an informational movie called The Gods Must be Crazy I learned that the San people have such a collectivist and communal mindset that they don’t have a sense of ownership. The movie told the story of how the San people of the Kalahari Desert shared everything. They cared only for the survival and happiness of each other. It wasn’t until one of the tribe members found an empty coke bottle, which became a useful tool for them, that the San tribe experienced anything like the feelings of jealousy, want, and anger. Once the bottle was removed from their tribe, the San people were once again happy and carefree.

I have learned much about the San people of Namibia from our class readings and from various people I have met in Namibia. According to Ben, a United Nations representative to Namibia, The San people were a nomadic tribe, moving from place to place on whatever land they wanted, whenever they wanted. When the colonial era began the San were forced to live in designated areas, known as communal land, which was significantly smaller than the areas they had once roamed freely. Many tribe members still live on these lands, which are owned by the Namibian government.

Many of the indigenous people in Namibia like the San and Topnaar no longer live in the traditional communal way of their ancestors. This is partly because of discrimination, the apartheid era, and assimilation with other people groups and cultures. Examples of this are how some of the tribe members have chosen to dress in a more modern style of clothing. Some have decided to believe in Christianity as well as their tribal religions and some have decided to give up all ties to their tribes and communities.

Even though many people may not be found living in a communal way as a tribe, I think they, and all Namibians could be classified as collectivists. The Namibian people are very conscious of their resources, specifically water. Everywhere I have travelled in Namibia there have been signs or some form of communication explaining the importance of conserving water. Each Namibian I have met has been highly aware of how their use of water will effect their country. This is a very collective mindset.

I have experienced and learned a lot about communal livelihoods while in Namibia and I hope to learn more during the rest of my stay. I think many people in this world could learn a good lesson about putting others first from the collectivist tribes found in Namibia.

When I first heard the phrase “Community Based Natural Resource Management,” or CBNRM, I had no idea what it meant. Since coming to Namibia this phrase now has meaning. Community Based Natural Resource Management is in simple terms, conservation of land. Conserving land is important to most people, but the actions of the government of Namibia indicate that it is incredibly important to this country. Environmental issues are written into its constitution, and Namibians do a great job of taking care of their land.

Namibia includes wide-open spaces, large populations of diverse wildlife, and a multitude of rich cultures grounded in their religious beliefs, traditions and community. These beliefs and government policies have made Namibia and South Africa world leaders in CBNRM. Twenty percent of Namibian land is held in conservancies, which are areas of land surveyed by the government on request from a community. It requires a wildlife and natural resource management plan, designation for agriculture use, and development of a management committee. Conservancies manage 20% of all Namibian land, while 55% of communal land is conservancy land. The Namibian conservancies program is a global example of involving the people of Namibia in conservation.

Namibia community conservation has proven to be beneficial for the country. In 2013, it generated about N$ 72.2 million in returns for local communities. In just 18 years Namibia’s elephant population grew from 7,500 to 20,000 head and the free-roaming lion population outside the national parks grew in size. Namibians have increased their infrastructural developments, and improved their livelihoods because of community conservation. Developing conservancies gave people ways to manage land, which allowed them to grow and support their community.

These policies, programs and people are the reason that CBNRM is strong in Namibia and Southern Africa. But CBNRM is something that I believe every country should be making a priority. The United States has many national parks, national forests, state parks, and wildlife conservations. These have existed for decades, but will they always be undisturbed, natural land? Petroleum has become very important in the world economy, which impacts conservation practices. For example, new drilling began in Alaska in the Artic National Wildlife Refuge.

Namibia’s petroleum is water. Namibia is mostly desert, so water is a scarce and valuable resource for them, especially in drought years. Therefore, Namibia has developed water conservation rules and laws regulating households to a certain amount of water per month; if they exceed that amount they pay for the additional water. California has similar practices to conserve their water and limit their waste. For example, the State Water Resources Control Board recently created a mandatory 25% statewide reduction in potable urban water use.

Namibia has worked hard to conserve land and their water supply for future generations. While there is always room for improvement, Namibia has set a wonderful example globally for other countries to follow. Conserving our natural resources is something that needs to be focused on now, so that when the future arrives we aren’t struggling for water, land, or natural wildlife, along with other things. Conservation is key to a sound future.

When I first took on the mission of understanding collectivism and communal livelihoods, my initial definition was sharing. I envisioned a total absence of ownership and unwavering selflessness to serve the “greater good.” I thought of sacrifice. As my classmates and I continue to experience the multitude of cultures and environments Namibia has to offer, I realize that while collectivism may be easy to define, it can be challenging to fully understand.

Collectivism is the moral stance and practice of giving a group’s needs precedence over an individual’s. Essentially, it is the polar opposite of individualism. Collectivism is further specified by being either horizontal or vertical. Horizontal collectivism stresses decision-making among equal individuals, such as in worker cooperatives. Vertical collectivism is based on hierarchical structures of power and moral and cultural conformity, as seen in the military. Horizontal is decentralized, while vertical is centralized.

Some of the native Namibian tribes we are learning about are the Topnaar, Damara, Nama, Himba, Herero and San. These tribes are vastly different, but they are and/or have been intentional communities. An intentional community is a small, localized group of individuals or families pursuing common interests or values, usually sharing responsibilities. There is no competition for resources or any sense of ownership. In the Topnaar village, everyone’s livestock roamed together.

So the concept just means sharing? Not quite. First, you have to understand the definition of sharing. In a collectivist culture, sharing embodies reciprocal dependency. Communal livelihoods can only survive if everyone is fully invested in the common goals. This lifestyle requires teamwork, problem solving skills and critical thinking on a daily basis.

Property laws in tribal society define not so much the right of ownership of the land, but the obligation to tend to it (Gluckman, 1971). Approximately 20 percent of Namibia’s land is communal. Specifically, 55 percent of communal lands are used for conservation. Communal land is shared among designated tribes, but it is not limited to the native tribes. If an outsider wants to develop a portion of land, he/she must make a request to the chief.

Using communal land can become complicated. The tribal chief decides whether or not to grant the use of land and can also decide to remove someone from the land at any time. When there is such uncertainty, it can be extremely difficult for a potential developer to plan for the future. It is hard for developers to receive funding for their projects because they do not have land ownership when requesting bank loans. Bribery of chiefs may happen, and even if a new chief is appointed, he/she can still be bought.

There are positive and negative aspects of collectivism and individualism. Individualism is more efficient in production, but collectivism encourages and is an important aspect to many native cultures. From a business standpoint, communal livelihoods are impractical. However, there is more to life than business. These people are happy. They do not obsess over material objects, but they appreciate each other’s company and nature. All in all, I think the world could learn a thing or two from collectivists.

 

The negative effects of the depletion of natural resources can be seen throughout the world. Nations are realizing that their natural resources are being used faster then they can be replenished. In the United States, Texas, Colorado and California are examples of states that are experiencing water shortage due to excessive usage according to Shannyn Snyder. These states, like many others, have implemented water conservation policies in efforts to accommodate the shortage. However, the United States is not the only nation who is faced with such issues. Namibia, a nation in southwest Africa, has also had to address the depletion of their natural resources such as fossil fuels and water.

As I travel and learn more about Namibia I have personally experienced what it is like to live in a nation where preservation is top priority. For example, showers in Namibia are much different then what they are like back in the states. It might sound petty, but when you are use to showering for 15 minutes in warm water versus only being able to shower for 5 minutes before your water turns ice cold. You learn exceptionally fast what it means to conserve what you have. When I first experienced cold water my reaction was to blame it on a broken water heater but I was later astonished to realize there was more to the story then I initially thought.

Bernd Schneider said the reasoning behind little warm water for showers is due to the need to conserve energy. Namibia has accepted and implemented the usage of solar water heaters and solar plants to reduce the depletion of their natural resources such as fossil fuels. Homeowners, lodges and government buildings throughout Namibia use solar water heaters to help conserve energy. According to the Namibian Engineering Corporation website the solar heaters save 50% to 80% of the water heating energy consumption. They also reduce 3.2 tons of CO2 emissions every year. Namibia, a primarily desert nation, takes advantage of advances in technology to use what they have in order to produce what they need.

Preservation of water in Namibia is also a concern. Many policies have been set in order to keep water usage regulated. Nam Water suppliers delegate water to municipals that in turn supplies water to consumers. The Windhoek Express website explains how 50 cubic meters of water is allowed per household and if those limitations are exceeded a fine is issued. It’s regulations like this that allows for the preservation of natural resources. Outside of Windhoek water conservation is also being addressed. We met a farmer by the name of Jimmy who has an advanced irrigation system in use. When we visited his farm, I was amazed to see that there was not any runoff. Jimmy explained to us that he uses a precise amount of water in order to water his plants while not wasting any. Though these policies can be uncomfortable for people, Jimmy proves that preservation can be done.

The depletion of natural resources is an issue that is not only effecting Namibia and the United States but surrounding countries as well. I can’t point to one solution and say that it will solve the problem, but I believe that if nations were to start thinking regionally and sharing what they have excess of it could solve some issues. For example, Namibia is a desert with vast open space for solar energy, South Africa, Namibia’s neighboring country, produces energy from a dam. Sharing their resources would further help preservation.

Although many people will have to sacrifice comforts, decisions need to be made to help conserve natural resources for future generations to enjoy. Individuals need to work together as a team and communicate with each other to solve the problem of resource depletion. Leaders need to widely implement solar plants and water conservancies. I believe if governments and leaders were to professionally contribute without greed, corruption of money, or fear we will see our goals of preservation come to fruition.

 

It’s late evening at the Gobabeb Training and Research Centre in Namibia. And, it’s chilly. No, it’s downright cold tonight, just like it’s been every night. Dinner is over, students discussed life lessons from this study abroad program. I hurry back to my room as I leave the lighted confines of the Gobabeb dining center. Soft guitar sounds and the mournful melodies of Tobin Redwine, Leighton Chachere, and Angela Flores fill the night air. I approach my room as the Cape Fox appears from the darkness. We both stop and stare at each other; neither one flinches. After several minutes, I retreat to my room. The Cape Fox slips back into the cold desert night. Only the Namib Desert persists.

Tomorrow is a new day. Our group travels to Swakopmund on the Atlantic Coast. It will be cold, again. The transition begins. New professors arrive. Rutherford and Bobbitt are “just now” in transit; Wingenbach and Redwine seek their return to Texas. Alas, warmth is assured for some! To our students, we bid you well; surely, warmer climes and much learning await you during the next two weeks. In the meantime, take time to recount what you’ve learned during the past two weeks.

What was learned from this desert? Simply stated, life is similar and different to what we know in Texas. Family values and stories, and their connectedness to all that is humans’ persistence, is evident in Texas as it is in Namibia. Land ownership, individual rights, and the greater good of society shape and influence our decisions about natural resources. Oh, we have learned that community-based natural resource issues are a very real and integral part of our lives. We’ve learned that communicating our stories through visual and narrative forms are the essence of persistence beyond the night. 

We learned the Namib Desert is as harsh, as it is forgiving. It can be kind and cruel in the same day. Our recent forays into the great sand sea revealed beetles collecting early morning fog droplets onto their backs for a refreshing daily drink. Later, afternoon sun and scorching heat assured that the unprepared may perish. I thought about my water bottle, half-filled, sitting quietly in my room as I ascended the dune this evening. I thirst!

Alas, between learning about life in Namibia and conquering another sand dune, we interacted with the Topnaar community. We learned about food security and food preparation, which we also enjoyed.

We shared our love of dance!

And, we thought about the great sand dune.

We crossed cool sands in the late evening sun. We left our mark here and there, which will surely be erased by the midnight winds.

We conquered fears and the great sand dune itself. For some, it was a moment on top of the world. Truly, a shining moment in the sun, albeit a fading sun.

The Texas A&M Aggies shall return to Gobabeb, to the Namib Desert, to all that is new with every morning sunrise. Personally, I hope it is not another two-year absence before I have this opportunity anew.

 

 

 

We have only been here in Namibia for a week, and I have already learned so much about the country, especially about what landownership entails. A study by Devan McGranahan on Namibian commercial rangelands, divides land into three categories: private commercial land, owned most predominantly by white Namibians; communal land, inhabited by respective ethnic groups; and national parks owned by the state. Since being here, I have had my eyes opened to what private land ownership involves in this country, which is infinitely more complex than what I imagined.

Predominantly, we have seen two distinct types of private landownership: large commercial farms and small production enterprises. Each type in Namibia has significant similarities and differences to those in the United States. Our visit to Patria Farm, a 10,000ha (24,000 acre) property in Stampriet, highlighted both aspects of that idea. The land was owned and managed by Jimmy O’Kennedy and his staff. Like in the U.S., his heritage dictated a lot of how he ran his farm, which had been in his family for more than 100 years. A traditional practice O’Kennedy implemented was using a local staff to manually work in his fields. In America, the same work would be done using machinery. That was probably the most blatant example of a cultural and heritage-driven difference between Namibia and U.S. use of private lands. Despite the two different techniques, the countries are still similar in that teamwork and communication are important to the success of commercial business.

Another aspect of private landownership I learned is that land in Namibia cannot, and should not, solely support agricultural businesses such as livestock or feed crops, but must have varied uses to be successful. Problem solving to find that balance is an urgent struggle for Namibia. According to Cecil Togarepi, an Agricultural Economics Lecturer at the University of Namibia- Neudamm (UNAM), 70% of the nation’s working population earns their income from agricultural pursuits, 80% of which comes from cattle farming. Yet, income generated is only 5% of the national GDP. So commercial landowners must diversify their industries to support their livelihoods and change the economic landscape of the country.

Namibians vary the use of their private land through small commercial businesses. Erno Bertolini, a private landowner, started a small gas station, bakery, and butchery shop in Rehoboth; essentially the “Buccees of Namibia.” His company is successful because it is different. Instead of using his land for a farm, he made his livelihood by doing something new. We were privileged to tour his store and participate in making sausage and bread.

I learned a lot about Bertolini’s culture and heritage through visiting his private business. As per his heritage, Bertolini still uses fresh smoke in his sausages, and stuffs his products in authentic animal casings. Like O’Kennedy, Bertolini holds true to his traditional practices, even thought it may mean that his work takes more time or is more difficult. Contrarily, in the U.S., businesses stress efficiency and often use modern technologies to facilitate greater production. A comparable example would be U.S. meat shops using liquid smoke in their products, where Bertolini uses only natural smoke. This difference in pace and production in the Namibian store was interesting to see.

Getting first-hand perspective of Namibian landownership and the respective types of commercial businesses made me more aware of the country’s economic dynamic and value of property ownership. I learned so much about individualism, and private ownership through visiting just two establishments in Namibia. I cannot wait to learn more as we continue on this journey.

 

I believe Texans as a whole have a very distinct culture that is recognized virtually worldwide. We are full of state pride, we have that country twang and southern charm and Texas A&M is by far the best university there ever was or will be. That last statement may be a little biased, but hey, you’re reading this on a Texas A&M website.

I’m in Namibia, Africa right now and everything I have experienced so far is completely amazing. From the food to the people to every location and the animals, I think I can speak for everyone, saying our eyes have truly been opened to the diverse world around us. However, as we meet more people and travel to even more breathtaking places, I see how our group of 14 girls from Texas can’t go unnoticed. We aren’t worse or better, just different — we even had a few people in the capital city, Windhoek, ask to take pictures with us like we were celebrities. No matter the similarities I’ve noticed, Texan culture displays many differences that make us stand out from the crowd anywhere besides the lone star state.

The most obvious trait is our way of speaking. Namibia has very strong German influences tracing back before World War I so many natives have a mix of a German and/or Africans accent. Everyone here is soft spoken and slow to speak. In contrast we are loud and proud and ready to talk. We have a pretty witty group, with puns galore so a passerby can often hear a lot laughter. It’s kind of humorous that all I have to do is listen in order to find my group. Someone is always talking or laughing and I can pick their voice out if I’m even a little bit near by.

I’ve noticed citizens of the 25-year-old Namibia have quite a bit of country pride, but this group of Texans can definitely defend our state. They say Namibia is larger than Texas, well Texas is almost as big and we’re not even a whole country. Multiple people on this trip have jokingly said that Texas is their favorite country in the world and I completely agree with them. While we all know that our wonderful state is not actually a country, don’t you forget at one time we were The Republic of Texas before joining the U.S. and to this day we are the only state allowed to fly our flag at the same height as the American flag. Our culture is so engrained into our minds that state pride is part of our personality, our way of life. So much so that I also have an eternal amount of school pride for Texas A&M and for any organization that I’m a part of.

In the U.S., the southern states make up the “Bible Belt” because you will find a much higher percentage of churchgoers and practicing believers. Our group has started praying before every meal and that can be credited not only our personal beliefs, but also because of our culture growing up. Namibia is similar to Texas in this way, a gas station even had a religious message on its check out screen which I thought was pretty cool.

From the outside looking in you can’t understand it and from the inside looking out, you can’t explain it. I think this phrase describes Texans culture perfectly. We share a common ground that makes us a family no matter where we are in the world.

In Namibian culture, most people earn their income through agriculture. In the country, 70% of people are either directly or indirectly supported by agriculture. Most children want to go to university and eventually get their dream job at an office in the city. Those people will go on to work 40 hours a week where job security is low and aspirations are high.

As the urban population in Namibia continues to grow, less people are interested in pursuing a career in agriculture. Children often times find farming and ranching undesirable. They don’t want to invest their time in the agricultural because they see it as a limiting field. This is a problem in Namibia’s society because pretty soon, the next generation will have to take over.

This shifting trend could be embedded in their minds because a lot of Namibian children grew up watching their families work on ranches, tending animals or watering crops, just to break even at the end of the season. These people want to break away from their agricultural background as quickly as they can, even if it means not going back.

The media is also an important factor to consider in shaping Namibian youths’ career aspirations. When television and movies show people working in luxury jobs, it is easy to want that too. Something has to be done to keep Namibia’s youth interested in agriculture.

“Real agriculture suffers from entrenched negative perceptions,” Fifi Rhodes wrote for New Era. “In the minds of many African youths, especially here in Namibia, a farmer is someone like their parents, doing backbreaking labour in the fields and getting little to show for it,” he wrote.

As an American who grew up surrounded by agriculture, this came as a shock to me. Why wouldn’t people want to work within the agricultural sector? After further research, I learned that the problem seems to be plaguing Americans as well. According to the United States Department of Agriculture 2012 Census of Agriculture, there were 95,429 less farms in 2012 than there was in 2007. This 4.3% difference that is expected to continue decreasing.

The Bureau of Labor Statistics states that between 2012 and 2022, the projected numeric change in employment for the agricultural sector in America will decrease by 25,000 people.

Preserving farm and ranching culture within a community that is constantly growing and changing is hard. To help sustain and preserve agricultural culture in Namibia, we should examine the population’s education practices.

Children in Namibia are taught about agriculture in primary school, whereas extension programs are available where farm workers and managers can find help to make their farms as efficient as possible. To get children interested in agriculture, you should educate them young and teach their families how to be efficient farmers. “You can take the ox to the watering hole, but you can not make him drink from it,” Reginald Wentzel told me while talking about community involvement. “But you can try,” he continued.

Mr. Cecil Togarepi from The University of Namibia mentioned that one of the problems in Namibia is that although extension agents are readily available to provide feedback, few farmers are willing to ask for the extra help. If the older generation of farmers in Namibia actively seek help to maximize their yields, their farms will be more productive. The younger generation of farmers will see these efforts and be willing to invest their time in something that might be worth it in the long run.

It is all a matter of perspective, and it is only human nature to want better. This is the same for Namibia’s agricultural community.

 

Namibia. Africa. When someone says these words to you, what do you think? Wild animals, tribes, game hunting? What if I told you the words that come to my mind are livestock, farming and agriculture? Namibia, a country located in southern Africa, while much different from the United States, has many pluralistic aspects as well.

When it comes to agriculture, the United States and Namibia have much more in common than one would think. Both have extension programs focused on helping farmers increase their productivity. They both have communal and commercial farming. Both countries have skeptics of Genetically Modified Organisms and how they affect humans when consumed. Also, both countries produce market beef cattle.

Edmond, the farm operations manager at the University of Namibia – Neudamm (UNAM), informed me of many similarities within Namibia and the United States. One topic I found interesting was the cattle operation on their farm. The farm is made up of 10,000 hectares (24,000 acres) and rotational grazing is used. In America, the average farm is 434 acres; in Texas, it is 523 acres. The Country Pasture/Forage Resource Profile of Namibia states that in 2002 Namibia had about 2.5 million cattle total. It also states that beef cattle production is the most important livestock commodity and that the majority of the meat produced is exported to Europe.

In Texas, all cattle that are in a seed stock production or going to be exhibited at stock shows must be registered through the specific breed registry. In Namibia, every single animal, not just cattle, must be registered into a national recording program called NamLITS. According to the NamLITS website this identification and traceability system is used to manage disease and verify the meat quality. To sell cattle you must also show a pedigree explaining the lineage of that specific animal. Just like the United States, Namibia has a livestock show for farmers to present their best livestock. At the stock show, farmers can buy better stock to upgrade their farm and utilize the time to share ideas and skills with each other. This happens every year in late September. Similarly, in the United States there are three national stock shows each year in the winter season.

At the UNAM farm there are a couple different breeds of cattle including Afrikaner, a small framed breed, Simmental, a large framed breed, and Holstein used for milk production. The breed that is most prominent in Namibia is Brahman. This breed has the highest adaptability to harsh weather conditions. Adapting to these conditions is important in Namibia due to the little rainfall and high temperatures. The most prominent breed of cattle in the Unites States is Angus, used primarily for beef production.

How incredibly eye-opening it is to see that Namibia is much like Texas and the United States? Each culture has a unique outlook on life and the way of doing things. Yet, when you focus on the similarities it’s easy to see that we are all people, trying to do the same exact thing… feed our families.