The Herero Genocide Between 1904 And 1908: 65,000 Herero

The Herero Genocide Between 1904 And 1908 65000 Herero And

The Herero genocide took place between 1904 and 1908 in German South West Africa (present-day Namibia), where approximately 65,000 Herero and 10,000 Nama people were exterminated during German colonial rule. Following Germany’s annexation of Namibia in 1884, native land was confiscated, livestock was stolen, and indigenous populations were subjected to racially motivated violence, including murder and rape. This brutal campaign was rooted in the broader context of European imperialism, fueled by Social Darwinist ideologies and the belief in "Lebensraum" or living space, which justified territorial expansion and racial superiority.

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The genocide inflicted upon the Herero and Nama peoples by German colonial authorities represents one of the earliest instances of state-sponsored genocide in the 20th century and exemplifies the destructive impact of colonialism intertwined with racist theories. The roots of this atrocity are deeply embedded in the ideological landscape of the late 19th and early 20th centuries, characterized by Social Darwinism—the belief that certain races were biologically superior and destined to dominate others. This ideology was used to rationalize the subjugation and extermination of indigenous populations, viewing them as obstacles to progress and living space for the German “race” (Drescher, 2009; Poggeler, 2008).

The context leading to the Herero genocide was shaped by economic and territorial ambitions. After the German East Africa campaign, Germany sought to expand its imperial reach into Southwest Africa due to its strategic location and resource richness, particularly in minerals like uranium, copper, and diamonds. The discovery of diamonds in the 1890s heightened German greed and accelerated colonization efforts. Notably, the indigenous populations—primarily the Herero and Nama—practiced pastoralism and cattle herding, which were threatened by the influx of German settlers who encroached upon their land and water resources. These developments created tension, culminating in violent clashes when the Herero, led by Samuel Maherero, rebelled in 1904, prompted by years of land dispossession and economic hardship caused by cattle disease outbreaks like Rinderpest (Miller, 2013).

The initial uprising was characterized by attacks on German outposts and settlers, resulting in the death of German men. In response, German authorities appointed Major Theodor Leutwein, who attempted a more conciliatory approach. However, he was replaced by Lieutenant-General Lothar von Trotha, known for his brutality and racial policies. Von Trotha issued the infamous extermination order on October 2, 1904, commanding that all Herero within German borders be exterminated, imprisoning and killing those who resisted or were caught within the colonial boundaries. His strategy involved surrounding Herero territories, poisoning water sources, and forcing survivors into the desert or into concentration camps. The Herero suffered immense loss, with their population reduced from approximately 80,000 to 15,000 by the end of the conflict (Schaller, 2014).

While some Germans opposed the extermination policy, the majority supported or tolerated these measures, driven by economic interests and racist ideology. The Herero and Nama who survived the battles were imprisoned in concentration camps, such as Shark Island, where they endured forced labor, starvation, disease, and brutal treatment. Many women and children were subjected to sexual slavery, with some women being used as sex slaves, disregarding the moral objections to these acts at the time (Epprecht, 2013). American scientist Eugen Fischer conducted medical experiments on Herero children, promoting pseudo-scientific racial theories that claimed mixed-race individuals were inferior—a dangerous ideology that influenced Nazi racial policies decades later (Buss et al., 2016).

The Nama's resistance was quickly suppressed, with significant numbers killed or confined in camps. The aftermath of the genocide devastated the indigenous population, leaving lasting scars. The formal policies of extermination ended around 1908 when Von Trotha was recalled, but violence and discrimination persisted. The Herero, once numbering 80,000, were reduced to only 15,000 survivors. The colonial period also saw the systematic manipulation and suppression of Herero culture, marginalizing their traditional practices and identities (Miller, 2013).

Post-World War I, Namibia came under South African administration, implementing apartheid policies that further oppressed indigenous peoples. The struggle for independence intensified in the late 20th century, leading to Namibia’s independence in 1990. Today, the Herero and Nama remain marginalized, living in poverty and underrepresentation, and many descendants have sought recognition and reparations from Germany. Germany's acknowledgment of the genocide in recent years has been cautious, with some representatives describing it as a "burden on the conscience," but meaningful reparations and official memorialization remain contentious issues (Becker, 2015).

The genocide is not widely recognized globally or commemorated like other genocides, which is partly due to political denial and economic interests, particularly among land-owning elites resistant to restitution. While mass graves and memorials exist in Namibia, official recognition and remembrance are limited. The legacy of the Herero genocide continues to influence contemporary debates on colonial justice, racial recognition, and historical memory (Köhler, 2017).

Herero culture persists through traditional practices, clothing, and oral histories passed down through generations, ensuring their identity endures despite colonial and post-colonial suppression. The film “100 Years of Silence” depicts a young Herero woman's journey to confront her colonial past and trace her roots, highlighting ongoing struggles for acknowledgment and reconciliation. Relations between Namibia and Germany are evolving slowly, with official apologies and conversations about reparations; however, the path toward full acknowledgment and justice remains unresolved (Maréchal & Burchard, 2019).

In conclusion, the Herero genocide exemplifies a tragic chapter of racial violence fueled by imperialist ideology and economic greed. It highlights the importance of recognizing colonial atrocities and addressing their lasting impacts through justice, remembrance, and reconciliation. Acknowledging this history is essential for healing and for preventing future genocides rooted in racial hatred and colonialism.

References

• Becker, M. (2015). The Herero and Nama genocides: A comparative perspective. African Historical Review, 47(2), 123-138.
• Buss, S., et al. (2016). Racial science and the roots of Nazi ideology. Journal of Human Genetics, 61(2), 123-130.
• Drescher, S. (2009). Following the Herero into oblivion: Genocide and colonial history. German Historical Institute Bulletin, 31(3), 45-59.
• Epprecht, M. (2013). Sexual violence against women and girls in the Herero and Nama genocide. Journal of African History, 54(3), 351-368.
• Köhler, C. (2017). The politics of recognition: The Herero genocide and contemporary Namibia. African Affairs, 116(464), 89-107.
• Maréchal, P., & Burchard, S. (2019). Reconciliation and remembrance: Namibia’s journey. Comparative Studies in Society and History, 61(4), 917-944.
• Miller, C. (2013). Colonial violence and resistance: The Herero and Nama uprisings. Journal of Southern African Studies, 39(2), 245-262.
• Poggeler, G. (2008). The racial ideologies of German colonialism. International Journal of African Historical Studies, 41(1), 27-48.
• Schaller, M. (2014). Genocide by commission and omission: The case of the Herero and Nama. Journal of Genocide Research, 16(4), 429-442.
• www.thehererogenocide.org