Kutako, Samuel * Omburo, 1864 ca. † during the flu epidemic in Tsumeb, 2.11.1918. Samuel Kutako was the elder brother of the well known Namibian leader Hosea Kutako. Their father Jedidja Kutako (Mutanga,born ca. 1839) was an elder in the congregation of Omburo where the family plaid an important role. His mother Mathilde (Ngurao, born ca. 1846) and father, together with their three sons - Samuel, Hosea *1871 and Micha *1874 - were baptized by missionary Dannert in Omburo on the 28.04.1878. 1 Kutako was brought up in the Christian surrounding as it was practice by his father and who influenced his sons in his distinct manner. Like his brother, he must have attended the RMS school in Omburo.2 It is known that he was confirmed in Omburo at the age of about 23 years. Samuel Kutako's active involvement with the mission work of the RMS started at an age of 36. His father had requested the local missionary of Otjizondjupa, Wilhelm Eich, to train his son as an Evangelist and station him in Ehuameno, the settlement of Jedidja Kutako. With the permission of the missionarie's conference, Eich instructs Samuel Kutako in a crash course of 4 months at Ojtizondjupa, a "course" in which Kutako copied the Herero translation of the Catechism together with the explanations. After this, Eich send him back to Ehuameno in May 1900 with the task to establish a branch station. No payment was promised at this stage. When Okombahe was declared as crownland and the Bergdamara allowed to settle there, the Herero moved to Eharui. On 07.07.1897 Samuel Kutako was inaugurated in a service in this congregation in a small bushchurch which had been erected in the mean time. In the same service the former elder Johannes Kazem, together with his two wives were excluded from the congregation.3 Jedidja and his followers, who left Omburo after permanent quarrels with the "Judaschen", settled in Ehuameno. From here they requested Eich to send to them Samuel Kutako as their Evangelist. "[...] Derselbe, früher eine Zeitlang auf dem Seminar zu Okahandja, hält sich gegenwärtig in Odjozondjupa auf, um nach dem jahrelangen ruhelosen Wanderleben wieder etwas unterrichtet zu werden."4 A few years later, Samuel Kutako's life will be extremely interrupted by the Herero-War. No information could be traced about his whereabouts during the time of the war. After the war he must have probably reported to the RMS "collection point" at Omburo, where he encountered his former station missionary Dannert. Here desperate Herero war refugees unconditionally handed themselves and their weapons over to the German Authorities. According to an agreement between the moderator of the RMS and the Colonial Administration, the RMS was allowed to sort out post-war Evangelist amongst the prisoners and use them for their work, as long as the Evangelists were not "guilty of any serious trespassing". Instead of suffering the same fate like his country men, he now finds himself as an Evangelist amongst the prisoners who are used to build the railway line up to Tsumeb. In 1906 he is ordered by the RMS to start the work in Tsumeb. Next to his teaching duties he builds the first small school and collects 120 Christians in a congregation, years before the first RMS missionary is send to the town. His Sunday services under a big tree in Tsumeb are attended by 250 - 300 listeners. Every evening he holds devotions. Missionary Lang was living in Gaub, while the RMS artisan Peters was staying in a small room while he was busy building the mission station.5 For the next years he works as an Evangelist in the Tsumeb congregation. Samuel Kutako died on the same day as his German missionary colleague Ferdinand Lang while serving his congregation during the big flu epidemic in 1918.6 ___________________________________________________________________________ Samuel Kutako was confirmed by missionary Dannert on 25.9.1887 in Omburo.7 Taufeintrag: 28.04.1878 ("geb. Ca. 1864) RMS VI 20.6 Eintrag Nr. 224 "Seit Mai [1900] ist auch Ehuameno, wo sich die Familien der Jedidja Kutako von den Ovamungunra niedergelaßen hat, Filiale geworden. Die letzte Conferenz konnte ich ein Gesuch des Jedidja vorlegen, worin derselbe bat, seinen Sohn Samuel zum Evangelisten in seiner Werft zu ernennen. Die letzte Conferenz [im Jahr??] erklärte sich bereit, dieser Bitte zu entsprechen, hielt es aber für nötig, daß Samuel vor seiner Anstellung für einige Monate auf eine Station komme, um wieder einmal in eine christliche (Luft) Umgebung zu gelangen und nach einigen Unterricht und Anbietung von dem betreffenden Missionar zu erhalten. Auf meine Aufforderung hin kam Samuel Anfang des Jahres hierher und schrieb während seines Aufenthaltes hier den von Br. Viehe übersetzten Katechismus mit Erklärung ab, den ich mit ihm auch durchging. Im Mai kehrte Samuel wieder nach Ehuamena zurück und datirt (sic!) von da an die Errichtung der Filiale. Im September [1900] machte ich den ersten Besuch in Ehuamena, bei dem ich den Eindruck erhielt, daß die Leutchen sich freuten, daß sie nun endlich wieder in Verbindung mit den Segnungen der Gemeinde gekommen waren. [...] Samuel ist bei seiner Anstellung kein Gehalt zugesagt worden."8 It was the Evangelist Samuel Kutako who build the first school in Tsumeb before the first German missionary Ferdinand Lang was send to the town in 1906.9 He worked amongst the Herero POWs on the Railway line Swakopmund - Tsumeb. After the mineshafts were opened in 1892, and to a bigger extend after the completion of Railway line up to Tsumeb and the re-opening of the mine under OMEG10, large numbers of workers settled near to the mine. Evangelist Samuel Kutako was given the responsibility to begin with a congregation amongst these workers, next to his teaching duties. He build a small school and collected the first members of a mission congregation. It was only a few?? years later that - after the mining company had donated a building site to the RMS and after a mission house was build - the German missionary moved to Tsumeb. By that time the congregation had already 120 members.11 "Die früheren Gehilfen in der Missionsarbeit, Samuel Kariko, Samuel Kutako und Zachäus Hanavi wurden als Evangelisten bei den Arbeiten an der Eisenbahn beschäftigt und rückten mit dem Fortschreiten der Bahn mit den Arbeitertrupps vor. Die Beaufsichtigung [sic] der Evangelisten war Miss. Elger übertragen, nachdem Miss. Kuhlmann die Sammelarbeit in Omburo übernommen. Miss. Elger machte im Febr. [1906] eine 3-tägige Reise an der Bahnstrecke entlang und wurde überall von den Herero mit Freude begrüßt. Alle wünschten, einen ... unter sich zu bekommen."12 Died on the same day like his German missionary colleague while serving his congregation during the big flu epidemic in 1918.13 The mission station in Tsumeb can be cited as an example of this: After the mineshafts were opened in 1892, and to a bigger extend after the completion of Railway line up to Tsumeb and the re-opening of the mine under OMEG14, large numbers of workers settled near to the mine. Evangelist Samuel Kutako was given the responsibility to begin with a congregation amongst these workers, next to his teaching duties. He build a small school and collected the first members of a mission congregation. It was only a few?? years later that - after the mining company had donated a building site to the RMS and after a mission house was build - the German missionary moved to Tsumeb. By that time the congregation had already 120 members.15 Mentioned by Michael Scott as a chief.16 (unlikely the same!!) His younger brother was the famous Hosea Kutako:17 Sundermeier writes of Hosea Kutako: "His father, Mutanga, was a helper (Evangelist) of the Rhenish Mission. The name of his mother was Ngurao. [...] He found himself imprisoned in a POW camp which was created by the colonial government in Omaruru. He later fled from this camp. When the camp was dissolved, Hosea Kutako worked at different places: in Omaruru as an elder (Evangelist) of the mission, then in the mine in Tsumeb. From there he fled into the mountains when the Government (as he claimed) was looking for him. 1912 he settled in Windhoek."18 Nach Dag: Gemeinde Otjizondjupa Nach Dag Omburo 20.06 Ist Vater eingetragen als Jedidja Stammbaum von Hosea in Köhler zu Gobabis 1959, S. 74 Dag fällt auf, dass die Familie Kutako in Omburo sehr bedeutsam war. Dannert (in einem Brief 26.2.1883, VEM Dannert-Akte 1.615) schreibt, dass Jedidja ein niederiges Ansehen hat in der Gemeinde als Juda Mungunda. Der bedeutendere "Älteste" (Nach Dag Quelle: Dannart zitiert aus einem Brief von Juda: "Sage nicht von dieser Geschichte zu meinem Mit-Ältesten Jedidja ...") (Quelle: Otjimbingwe, 19.12.1885 VEM Dannert-Akte 1.615) Hosea Kutako was married on the 22.6.1906 in the Church of Omburo to Maria Kainavatua (a widow) neé Zeraua.19 On 16.01.1902 his daughter Lea was baptized by Dannert in Omburo. The mother of this child is recorded as Natalie neé Mberiruaja.20 Zu dem Verhältnis Samuel zu Hosea: nochmal Dag fragen (In May 1906) Hosea Kutako was discharged by the RMG Missionary from the work as a teacher - the same happened shortly before to the Damara teacher, Matthias, at Omaruru. "[...] Hosea had been a good helper for the missionary, in the school, as well as in the missionarie's battle against the Catholics. It was therefor extremely difficult to loose Hosea."21 E. du Pisani writes in 1977 - after discussions with Clemens Kapuuo - in an article in the SWA Annual, here it is not clear what he is quoting: "As a child Kutako grew up at his father´s kraal at Omburo, within the area controlled by Chief Zeraua. His father Mutanga, was an Evangelist in the Rhenish Mission Church and had a strong influence on his son. Kutako´s mother, Ngurao, was related to Samuel Maharero. Hosea attended the mission school at Omburo, where he learned to read and write. He was baptized when about eight, and was later confirmed a member of the Rhenish Mission Church by Rev. Dannert. After leaving school, he performed domestic duties, like herding cattle."22 Troup writes about Hosea Kutako: "So Samuel Maharero with some of his leading headmen, 1157 of his people and what cattle they could take found in Bechuanaland the British protection they had long and vaily sought. With the party went a young sub-chief, Hosea Kutako, deeply religious and proposing to enter the ministry."23 Michael Scott writes about Hosea Kutako: "Twenty years before that Hosea had escorted his chief Samuel Mahareru (sic!) and his son Frederick (sic!) after they had given up the struggle against the German Army, and had trekked across the Kalahari to Bechuanaland. Hosea had intended being ordained to the ministry; but when a chief was needed to lead those of the Hereros returning to South West Africa; he was chosen. He had accepted the responsibility, had returned in face of the infamous extermination order of Von Trotha, and has remained faithful almost without hope, ever since."24 Gewald: Father: Mutanga, was a clergyman of the Rhenisch Mission Church. Mother: Ngarisemo, daughter of Ngurao who was related to Samuel Maharero (Gewald quotes Basel Afrika Bibliographien, Israel Goldblatt Nachlass VI.I.2 and writes: This document is a deposition written in 1961 (on the basis of internal evidence) and was probably the document provided to Allard Lowenstein (1962) on his visti to Namibia in 1961. "[...] Hosea Kutako accompanied his father when he [the father] was transferred by the mission to Ehuameno, which was in the sphere of influence of the chieftaincy of Maharero Tjamuaha in Okahandja." (p. 86). "[...] Hosea Kutako fought in a number of battles and was wounded twice. He also lost his father and brother in the war." (p. 87). Hosea Kutako escaped and lived in the bush before being recaptured. When the camps were abbolished, Kutako worked as a school teacher at the Rhenish Mission in Omaruru and then moved to Tsumeb to work in the mines and join his brother who was a clergy man there. Following the arrest of his brother, Kutako once again fled into the bush prior to travelling to Winhoek where he worked on the railways and became a prominent member of the community. (p. 88, again quoting "Goldblatt Nachlass"). Zwischen März und Juni 1905 (das genaue Datum ist auf dem Brief nicht zu entziffern) erhält Eich die Mitteilung, dass die Etappenkommandantur Omaruru die Anweisung erhalten hat, "[...] dem Samuel Kutako die Verpflegung zu verabfolgen [...]"25 1909: An dem Gehilfen Samuel Kutako hat der Missionar [Lang] nur eine geringe Stütze; er ist viel krank und meint, weil er nur 15 M. Gehalt bekommt und nicht wie die Minenarbeiter 35-45 M. außer Verpflegung, so brauche er auch nicht so angestrengt zu arbeiten. Er wurde einmal 14 Tage in Untersuchungshaft genommen, weil er in Verdachte [sic] stand, die Herero in Otavi aufgefordert zu haben, ihren Dienst zu verlassen. Die Anklage konnte aber nicht aufrecht erhalten werden. Doch scheint ihm die Zeit im Gefängnis gut getan zu haben."26 Mentioned in list during AeltestesitzungenSwakopmund101913RMG2.618p.100, 12.-20.10.1913 Hereroland Missionary Conference in Swakopmund ("seit längere Zeit zum erstenmal" seit 1899?? mit 21 Ältesten und Evangelisten. Diese in der Kirche, die Missionare im "Sitzungssaale des erholungshaus.") Beratungen der Afrikaner unter Leitung eines Missionars. 1. Tag Vedder berichtet über und wirbt für Gaub. 2. Tag Bernsmann Besprechung über "Lebens- und Amtsführung des Aeltesten in der Gemeinde." 3. Tag Olpp berichtet über die "traurigen Vorkommnisse" in Windhoek. Eich weist darauf hin, dass das Tragen des Zylinderhuts "aus keinem anderen Grunde als aus Liebe zu ihren Gemeindegliedern unerwünscht sein, dass sich Christen durch das Tragen dieser Hüte lächerlich machen." Die anschließende Diskussion führt Kuhlmann. Während das Verhalten Franz //Hosemab's von den Ältesten "durchaus verurteilt" wird, stösst das Zylinderhutverbot keineswegs "auf volles Verständnis". Weiterer Punkt Zuckerbiertrinken. 3. Tag Weitere Verhandlung (in Anwesenheit von sämtlichen Missionaren) über das Zylinderhutverbot, das "abermals eine lebhafte Debatte" auslöst. Sowohl die Gründe für das Verbot und der Zweck der Swakopmunder Verhandlung sei den Ältesten nicht klar gewesen. "Sie waren der Ansicht, dass ihre Einberufung geschehen sei, um ihnen deutliche Anweisungen, bestehend in Geboten und Verboten, zu geben, nicht aber, um mit den leitenden Missionaren der Gemeinde gemeinsam über schwierige Angelegenheiten zu raten und zu taten. Es wurde daher noch einmal deutlich hervorgehoben, dass die Missionare ein Zusammenarbeiten mit ihnen wünschten, und dass in der Cylinderhutangelegenheit das Verbot des Tragens nicht aus Abneigung gegen den "Herrenhut" resultiere, den zu tragen Arbetier und "Kriegsgefangene" (Aeusserung eines Aeltesten) nicht gezieme, sondern dass der Kampf sich gegen den Hochmut und die Eitelkeit richte und in der Liebe zur Gemeinde, die sich nur in den Augen der Weissen lächerlich und verächtlich, mache, seinen Grund habe. Die Sitzung der Ältesten beschließt deswegen, die Hüte einzuziehen und zum Zeichen der gütigen Beilegung der Unstimmigkeit den Besitzern irgend ein kleines Geschenk verabfolgen." Weiterer Punkt wieder Zuckerbiertrinken. 4. Tag von Brockmann und Meier geleitete Diskussion über die römische Gegenmission und die "Mischehenfrage".27 His father Jedija Kutako, born ca. 1839, was the chief of Omburo. His mother Mathilde was born ca. 1846. The couple, together with their three sons - Samuel, Hosea *1871 and Micha *1874 - were baptized by missionary Dannert in Omburo on the 28.4.1878. His younger brother Simeon was baptized on the 17.6.1878, his younger sisters Dorothea on 14.2.1881, Amalia Triphena on 27.5.1883 and Theopoldine on 2.12.1885, younger brother Eberhard Eduard Ehrenfried on 28.12.1887, younger brother Andronikus Traugott in February 1892 in Omburo.28 Married: Married on 12.2.1887 in Omburo to: Priskilla Kanainga29 (Eveline ?? nach Sa...) Children: * Amasai Usiel (male), born April 1886 in Omburo. Baptized 20.2.1887. Uau Kariko (vielleicht in Okombahe) nach Sask... das erste Kind war verheiratet mit ?? unbekannt und hatte Kinder Hugo Kauerotjikoro Stefania Kariko Mutter meines Infromanten Cornelius Vater Licius Jaarukako Dorkas Kozondudu Kariko (Mädchen) Siska Ceksilia ?? Kauharo Kurikue Auleria Education: Other family members connected to RMG: Mission Stations: Along the Railway line among Herero POWs (after 1904) Tsumeb and Railway line up to Otjiwarongo ( from 1906?) History with the RMG: Further reading: Why does Altena call him "Katura"?30 Sarafia Hinovandu Kariko jetzt verheiratet als Kamuhake, geboren in Omatjete 1926 September Andere Geschwister: erster Friederich begraben in Ozondati, Emilie ist in Botswana gestorben mit Michael und Hugo Tjiseta (erst nach WB mit Ochsenwagen), dann Sarafia und dann Adelheid Ohivangua (die Deutschen wollen uns nicht) Vater: Federik Kaurumbirua Kariko (Vormann von Otjihorongo) wurde in Ozondati begraben sein Vater Daniel Kavezemba Kariko (war Evangelist in Okombahe) sein Vater Kariko sein Vater Ndjoze sein Vater Tjikongora Mutter: Salamsina Hinomeva Ihr Vater: Mezindua Alle Kariko gehören und sind immer bei ELCRN geblieben, keiner hat sich Oruoano angeschlossen, alle Kariko gehören der Weißen Flagge an. Bruder von Daniel Kavezemba Kariko war Erstes Kind war Samuel - war der Älterer von Freederik und Samuel - (ohne Herero-Name) seine Mutter Kamuneneporui (Groot persoon op die put van water), die zweite Frau von Kavezemba, Vater war Kavezemba Dann hat er die dritte Frau Kamukwendata , sie war die Mutter von Simson 1 AELCRN VI 23.1. Kirchenbuch Omburo. 2 SWA Annual 1977:64. 3 BRMG 1898:49. 4 JBRMG 1899:32. 5 BRMG 1907:170. 6 Van Sending tot Kerk. Herausgeber ELK in SWA. 125 Jaar Rynse Sendingarbeid in Suidwes-Afrika. Redaksie: Dr. J. Baumann, Karibib Karibib, 1967. p. 212, row 14 left collumn. 7 AELCRN VI 23.1. Kirchenbuch Omburo. 8 RMG 2.523:154. 9 Van Sending tot Kerk. Herausgeber ELK in SWA. 125 Jaar Rynse Sendingarbeid in Suidwes-Afrika. Redaksie: Dr. J. Baumann, Karibib Karibib, 1967. p. 210, row 2 right collumn. 10 Tsumeb zu O. M. E. G.´s Zeiten. Ilse Schatz. Selbstverlag. Tsumeb, 1997. p. 13. 11 Van Sending tot Kerk. Herausgeber ELK in SWA. 125 Jaar Rynse Sendingarbeid in Suidwes-Afrika. Redaksie: Dr. J. Baumann, Karibib Karibib, 1967. p. 210, row 9 ff right collumn. 12 AELCRN Chronik Omaruru 1:328. 13 Van Sending tot Kerk. Herausgeber ELK in SWA. 125 Jaar Rynse Sendingarbeid in Suidwes-Afrika. Redaksie: Dr. J. Baumann, Karibib Karibib, 1967. p. 212, row 14 left collumn. 14 Tsumeb zu O. M. E. G.´s Zeiten. Ilse Schatz. Selbstverlag. Tsumeb, 1997. p. 13. 15 Van Sending tot Kerk. Herausgeber ELK in SWA. 125 Jaar Rynse Sendingarbeid in Suidwes-Afrika. Redaksie: Dr. J. Baumann, Karibib Karibib, 1967. p. 210, row 9 ff right collumn. 16 Troup o.D.:39. 17 AELCRN VI 32.1 Kirchenbuch Omburo. 18 Sundermeier 1973:112. 19 AELCRN VI 23.1. Kirchenbuch Omburo. 20 AELCRN V 23.1. Kirchenbuch Omburo. 21 AELCRN V 23.1:339. 22 SWA Annual 1977:64. 23 Troup o.D.:52. 24 Scott 1958:221. 25 AELCRN XXV 11.2:175. 26 BRMG 1909:272. 27 RMG 2.618:100-104 28 AELCRN VI 23.1. Kirchenbuch Omburo. 29 AELCRN VI 23.1. Kirchenbuch Omburo. 30 Altena 2001:497. --------------- ------------------------------------------------------------ --------------- ------------------------------------------------------------ 3/3 28.04.2021 3:06 C:\LOCG\Privat\EvangelistenProjekt\Kutako Samuel.doc