The article is dedicated to the loving memory of !A|'xuni.The Ju|'hoansi of east central Namibia sometimes refer to the state as a whiteman and to the whiteman as a /'hun (steenbok). In this article, I contextualize these naming practices by tracing the history of colonial encounters on the fringes of the Western Kalahari through a small-scale animist perspective. I then discuss what this means for the concept of 'recognition', which I treat as a two-way intersubjective process of making oneself un/knowable to others. I argue that the Ju|'hoansi have engaged in parallel processes of mis/recognition vis-à-vis their colonial Others. By failing to enter into reciprocal relations with the Ju|'hoansi, the whiteman and the state have remained outside of the Ju|'hoansi's social universe and have thus compromised their own personhood. Rethinking colonial encounters from an animist perspective in the KalahariOne windy early afternoon in November 2018, I was sitting in the company of four young Ju|'hoan men in the shadow of a small brick house in the resettlement farm of Skoonheid in east central Namibia. 1 The men were passing a hand-rolled cigarette as Kxao 2 -a tall, slim man in his mid-twenties -was recounting a recent successful hunting trip. One night, Kxao had dreamt that two fat warthogs were standing in a particular spot by a Boer farm's fence. The young man believed that the dream was sent to him by Jesus, who had taken pity on him because of his poor luck of late. The next morning, Kxao approached a friend he goes hunting with and, after discussing their chances, they convinced one another that they should go. The two men took their metal spears and ventured in the direction of the spot Kxao had seen in his dream, followed by two hunting dogs. After walking for some hours, they stopped to rest; then, just as they were lighting a cigarette, the dogs sensed something and alarmed the two hunters. The men followed the dogs to the spot Kxao had seen in his dream and there they were:

This article outlines the future of decentralized blockchain scholarship and some ethical questions we must consider in its wake. What is the role of research participants in a decentralized publishing ecosystem? And how do we move towards more just values and practices in intellectual creation and dissemination?

« Marcher sur les pas de son grand-père »: parenté et transmission du savoir chez les Juǀ’hoansi (Namibie). Les récentes approches sur l’apprentissage chez les peuples chasseurs-cueilleurs actuels ou chez les post-chasseurs-cueilleurs examinent les rôles respectifs de la transmission verticale et horizontale du savoir. L’organisation de la parenté et l’organisation sociale chez les Juǀ’hoansi de Namibie nous encouragent à privilégier une approche alternative pour comprendre les modalités de transmission du savoir. Dans cet article, nous pointons deux variables essentielles : le lien de parenté (relation d’homonymie) et le type de savoir (compétences pratiques versus normes sociales). Nous démontrons que les liens de parenté font l’objet d’un apprentissage actif et que les homonymies sont motrices en tant que modèles dans l’acquisition des normes sociales de la société Juǀ’hoan. En revanche, les compétences pratiques sont acquises sur des périodes plus longues dans une ambiance détendue auprès d’adultes accompagnants, le plus souvent les parents. Par le biais de ces processus, les enfants jouent un rôle actif dans ce processus d’apprentissage et deviennent des partenaires importants dans les relations réciproques basées sur la parenté.

Universal formal education is a major global development goal. Yet, hunter-gatherer communities have extremely low participation rates in formal schooling, even in comparison with other marginalized groups. Here, we review the existing literature to identify common challenges faced by hunter-gatherer children in formal education systems in the Global South. We find that hunter-gatherer children are often granted extensive personal autonomy, which is at odds with the authoritarian culture of school. Hunter-gatherer children face economic, infrastructural, social, cultural, and structural barriers which negatively affect their school participation. While schools are a risk to the transmission of hunter-gatherer values, languages, and traditional knowledge, they are also viewed by hunter-gatherer communities as a source of economic and cultural empowerment. These findings highlight the need for hunter-gatherer communities to decide for themselves the purpose school serves, and whether children should be compelled to attend.

Namibia has adopted an inclusive education policy with emphasis on cultural and linguistic diversity. The policy encourages educators to adapt the curriculum and include content that reflects the cultural background of their learners. Despite these positive provisions, severely marginalized groups, such as the Omaheke JuF'hoansi, continue to underperform and drop out of school at greater rates than learners from other groups. This article is based on ethnographic work in eight primary schools in east central Namibia and explores how educators understand and treat JuF'hoan culture in schools. Analysis of the data points to preoccupation with superficial cultural differences that further marginalize JuF'hoan learners. The study discusses the challenges of multicultural education for severely marginalized groups and questions its applicability in a highly segregated society.