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the richtersveld cultural and botanical landscape - SAHRA

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Richtersveld Cultural <strong>and</strong> Botanical L<strong>and</strong>scape World Heritage Site Nomination 49<br />

of <strong>the</strong> country). Community services, such as health clinics, are also located in <strong>the</strong><br />

villages.<br />

Generally <strong>the</strong> livestock posts are occupied <strong>and</strong> stocks managed by <strong>the</strong> elderly who<br />

are too old to participate in <strong>the</strong> formal economy <strong>and</strong> no longer have responsibility<br />

for children of school going age. Over weekends <strong>and</strong> during school holidays<br />

children <strong>and</strong> family members from o<strong>the</strong>r age groups are found at <strong>the</strong> posts <strong>and</strong> it is<br />

in this way that <strong>the</strong> tradition of transhumance is passed down from generation to<br />

generation, thus insuring it perpetuation of <strong>the</strong> traditional way of life.<br />

In <strong>the</strong> past <strong>the</strong> KhoiKhoi were known as herders of cattle <strong>and</strong> sheep. In <strong>the</strong> harsh<br />

environment of <strong>the</strong> Richtersveld <strong>the</strong> goat, introduced to Sou<strong>the</strong>rn Africa in colonial<br />

times fares better <strong>and</strong> most herds are now made up of a mixture of goats <strong>and</strong><br />

sheep (mainly <strong>the</strong> mutton breed or ‘Dorper’) with goats, producers of both mutton<br />

<strong>and</strong> milk, predominating. In this precarious environment man, domestic beast <strong>and</strong><br />

environment co-exist in a delicate balance that is testimony to <strong>the</strong> indigenous<br />

knowledge of <strong>the</strong> Nama herdsman who knows <strong>the</strong> ‘veld’ well <strong>and</strong> is able to judge its<br />

condition <strong>and</strong> when <strong>the</strong> time has come for <strong>the</strong> herd to move on. It is this knowledge<br />

<strong>and</strong> its continuing <strong>and</strong> continuous practice that calls for this desert area to be<br />

nominated for both its <strong>cultural</strong> <strong>and</strong> natural attributes.<br />

Generally a Nama family will ‘possess’ three of four grazing camps through which it<br />

will move its herds in <strong>the</strong> course of a year. Each camp is surrounded by an area in<br />

which <strong>the</strong> stock farmer grazes his herds <strong>and</strong> in many cases <strong>the</strong> livestock of o<strong>the</strong>rs<br />

in his village a service for which he is paid. Due to <strong>the</strong> low carrying capacity of <strong>the</strong><br />

l<strong>and</strong>, herds are small <strong>and</strong> must utilize large areas in order to be sustained.<br />

Additionally, significant distance must be travelled between grazing areas <strong>and</strong><br />

during <strong>the</strong> seasonal movement of stock to <strong>and</strong> from <strong>the</strong> winter <strong>and</strong> summer grazing<br />

areas.<br />

In <strong>the</strong> winter rainfall season herders will be found inl<strong>and</strong> from <strong>the</strong> Orange River <strong>and</strong><br />

will in <strong>the</strong> late winter <strong>and</strong> early summer move to one or two more camps that are<br />

also situated inl<strong>and</strong>. Late summer grazing, until <strong>the</strong> arrival of <strong>the</strong> rains is usually<br />

alongside <strong>the</strong> river which becomes <strong>the</strong> only source of water once o<strong>the</strong>rs have dried

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