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Am loyal, friendly, lover, I spend most of my time alone because i didn't get yet a girl that match me. If you are still in doubt, you should know that the information you leave on this page is protected and spam-free. Pros: - Disciplined - Appreciates the support you give her Cons: - Very selective - Tradition allows sexual relations between the woman and her uncles - The bride price is very high - Inter-tribal marriage is discouraged - Can be snobbish - Untidy - They like sex flings and scandals Nama Girls Nama girls speak the Nama language which is related to the Damara language.

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The Himba singular: OmuHimba, plural: OvaHimba are with an estimated population of about 50,000 people living in northern , in the formerly and on the other side of the Kunene River in. There are also a few groups left of the OvaTwa, who are also OvaHimba, but are. The OvaHimba are a semi-, people, culturally distinguishable from the in northern Namibia and southern Angola, and speak OtjiHimba, a variety of , which belongs to the within. Himba OvaHimba Further information: The OvaHimba are predominantly farmers who breed and , but count their in the number of their. They also grow and farm rain-fed such as and. Livestock are the major source of and for the OvaHimba. Their diet is also supplemented by , eggs, wild and. Only occasionally, and opportunistically, are the livestock sold for. Non-farming businesses, wages and salaries, pensions, and other cash remittances make up a very small portion of the OvaHimba livelihood, which is gained chiefly from their work in , old-age , and relief aid from the. Daily life Women and girls tend to perform more labor-intensive work than men and boys do, such as carrying water to the village, the wood homes with a traditional mixture of and cow , collecting firewood, attending to the vines used for producing and ensuring a secure supply of , cooking and serving meals, as well as making , and. The responsibility for milking the cows and goats also lies with the women and girls. Women and girls take care of the children, and one woman or girl will take care of another woman's children. The men's main task is preoccupied tending to the farming, where the men will often be away from the family home for extended periods, , , and holding with village. Members of a single extended family typically dwell in a onganda , a small family-village, consisting of a circular hamlet of huts and work shelters that surround an okuruwo and a for the livestock. Clothing and hair style Himba woman preparing , the smoke is used as a body cleansing agent, and fragrant, made by burning aromatic herbs and resins. Both the Himba men and women are accustomed to wearing traditional clothing that befits their living environment in the and the hot of their area, in most occurrences this consists simply of -like made from or increasingly from more modern textiles, and occasionally for footwear, with foot soles often found made from old car tires. The cosmetic mixture, often perfumed with the aromatic resin of the omuzumba , gives their skin and hair a distinctive orange or red-tinge characteristic, as well as texture and style. Otjize is considered foremost a highly desirable beauty cosmetic, symbolizing earth's rich red color and blood the essence of life, and is consistent with the OvaHimba ideal of. Hairstyle and jewelry play a significant role among the OvaHimba, it indicates age and social status within their community. An infant or child will generally have their head kept shaved of hair or a small crop of hair on their head crown, this soon is sculptured to one braided hair plait extended to the rear of the head for young boys and young girls have two braided hair plaits extended forward towards the face often parallel to their eyes, the form of wear being determined by the oruzo membership patrilineal descent group , the style remains during until reaching. Some young girls, with exception, may also have one braided hair plait extended forwards, which means they are one of a pair of. From pubescence, boys continue to have one braided hair plait, girls will have many otjize textured hair plaits, some arranged to the girl's face, in daily practice the hair plaits are often tied together and held parted back from the face. Women who have been married for about a year, or have had a child, wear an ornate headpiece called the Erembe, sculptured from , with many streams of braided hair, coloured and put in shape with otjize paste. Unmarried young men continue to wear one braided hair plait extended to the rear of the head, while married men wear a or head-wrap and un-braided hair beneath. The OvaHimba are also accustomed to use for hair cleansing due to. Customary practices The OvaHimba are , with the average Himba man being husband to two wives at the same time. They also practice early. Young Himba girls are married to male partners chosen by their fathers. This happens from the onset of puberty which may mean that girls aged 10 or below are married off. This practice is illegal in Namibia, and even some OvaHimba contest it but it is nevertheless widespread. Among the Himba people, it is customary as a to boys before puberty. Upon marriage, a Himba boy is considered a man, unlike a Himba girl who is not considered a fully-fledged woman until she bears a child. Societal participation Typical Himba village near in 2014 Despite the fact a majority of OvaHimba live a distinct cultural in their remote rural environment and homesteads, they are however , and not all are isolated from the trends of local. The OvaHimba coexist and interact with members of their country's other ethnic groups and the social trends of urban townsfolk. Especially those in proximity to the Kunene Region capital of , travelling frequently to shop at the local town for the convenience of commercial consumer products, market food produce and to acquire. Members live under a tribal structure based on that helps them live in one of the most extreme environments on earth. Himba girl at work Under bilateral descent, every tribe member belongs to two clans: one through the father a patriclan, called oruzo and another through the mother a matriclan, called eanda. Himba clans are led by the eldest male in the clan. Sons live with their father's clan, and when daughters marry, they go to live with the clan of their husband. However, inheritance of wealth does not follow the patriclan but is determined by the matriclan, that is, a son does not inherit his father's cattle but his maternal uncle's instead. Bilateral descent is found among only a few groups in West Africa, India, Australia, Melanesia and Polynesia, and anthropologists consider the system advantageous for groups that live in extreme environments because it allows individuals to rely on two sets of families dispersed over a wide area. The OvaHimba history is fraught with disasters, including severe droughts and guerrilla warfare, especially during Namibia's war of independence and as a result of the civil war in neighboring. Between 1904—1908, they suffered from the same attempt at genocide during the conducted by the colonist government in under that decimated notably the and the during the. A severe drought killed 90% of their livestock, and many gave up their herds and became refugees in the town of living in on international or joined paramilitary units to cope with the losses and widespread. OvaHimba living over the border in Angola, were occasionally victims of during the South African Border war, either taken as hostages or abducted to join the Angolan branch of the PLAN, army of. Religion The OvaHimba are a people who worship the God , as well as their clan's ancestors. Mukuru only blesses, while the ancestors can bless and curse. Each family has its own , which is kept by the fire-keeper. The fire-keeper approaches the ancestral fire every seven to eight days in order to communicate with Mukuru and the ancestors on behalf of his family. Often, because Mukuru is busy in a distant realm, the ancestors act as Mukuru's representatives. Some OvaHimba believe that death is caused by omiti, or rather, by someone using omiti for malicious purposes. Additionally, some believe that evil people who use omiti have the power to place bad thoughts into another's mind or cause extraordinary events to happen such as when a common illness becomes life-threatening. But users of omiti do not always attack their victim directly; sometimes they target a relative or loved one. Some OvaHimba will consult a to reveal the reason behind an extraordinary event, or the source of the omiti. Since Namibian independence Himba mobile school The OvaHimba have been successful in maintaining their culture and traditional way of life. As such, the OvaHimba have worked with international activists to block a proposed hydroelectric dam along the that would have flooded their ancestral lands, 2011, Namibia announced its new plan to build a dam in Orokawe, in the Baynes Mountains. The OvaHimba submitted in February 2012 their protest Declaration against the hydroelectric dam to the United Nations, the African Union and to the Government of Namibia. The government of Norway and Iceland funded mobile schools for Himba children, but since Namibia took them over in 2010, they have been converted to permanent schools and are no longer mobile. The Himba leaders complain in their declaration about the culturally inappropriate school system, that they say would threaten their culture, identity and way of life as a people. Human rights Groups of the last remaining hunters and gatherers Ovatwa are held in secured camps in the northern part of Namibia's Kunene region, despite complaints by the traditional Himba chiefs that the Ovatwa are held there without their consent and against their wishes. In February 2012, Himba chiefs issued two separate Declarations to the and to the of the. September 2012, the on the Rights of visited the OvaHimba and heard their concerns that they do not have recognized traditional authorities and that they are placed under the jurisdictions of chiefs of neighboring dominant tribes, who make decisions on behalf of the minority communities. In his view, the lack of recognition of traditional chiefs, in accordance with Namibian law, relates to a lack of recognition of the minority indigenous tribes' communal lands. November 23, 2012, hundreds of OvaHimba and Zemba from Omuhonga and Epupa region protested in Okanguati against Namibia's plans to construct a dam in the Kunene River in the Baynes Mountains, against increasing mining operations on their traditional land and human rights violations against them. March 25, 2013, over 1,000 Himba people marched in protest again, this time in Opuwo, against the ongoing human rights violations that they endure in Namibia. They also protested against the implementation of the Communal Land Reform Act of 2002. On October 14, 2013, Himba chief Kaipka, on behalf of his region Epupa and the community which was featured in German RTL reality TV show Wild Girls condemned the misuse of Himba people, individuals and villagers in the show, and demanded the halt of broadcasting any further episodes as they would mock the culture and way of being of the Himba people. March 29, 2014, OvaHimba from both countries, Angola and Namibia, march again in protest against the dam's construction plans as well as against the government attempt to bribe their regional Himba chief. In the signed letter of the Himba community from Epupa, the region that would be directly affected by the dam, the traditional leaders explain that any consent form signed by a former chief as a result of bribery wasn't valid as they remain opposed to the dam. See also: Several researchers have studied the OvaHimba perception of colours. The OvaHimba use four colour names: zuzu stands for dark shades of blue, red, green and purple; vapa is white and some shades of yellow; buru is some shades of green and blue; and dambu is some other shades of green, red and brown. It is thought that this may increase the time it takes for the OvaHimba to distinguish between two colours that fall under the same Herero colour category, compared to people whose language separates the colours into two different colour categories. Windhoek, Namibia: The Ministry of Environment and Tourism, Republic of Namibia. New Delhi: Gyan Publishing House. New York: Springer Science+Business Media, Inc. Windhoek, Namibia: The Ministry of Environment and Tourism, Republic of Namibia. Oxford, New York: Berghahn Books. New York: Springer Science+Business Media, Inc. Archived from on 2013-10-17. Archived from on October 17, 2013. The Department of Psychology. New York: Continuum International Publishing Group Inc. Förg, Gerhard Burkl: Himba.