Kutako, Mutanga * ?, ? † . Only reference to his position as volunteer Evangelist is mentioned in this document: The only source were HMM could find a note about Hosea Kutako's appointment is in "41. Jahresbericht der Rheinischen Missionsgesellschaft vom Jahre 1900. Ausgegeben Mai 1901." In this volume it is reported that Eich was busy opening a fourth branchstation of Otjozondjupa, where he was staying. Its name is recorded as Okatjozongomba, 2,5 hours distance from Otjozondjupa, but also situated along the Waterberg. The place was without people in the previous years, but in the second half of the year 1900, a number of "Werften" settled there. Eich planned to place a young man from his congregation, with the name Hosea, their for the time being.1 Samuel Kutako's younger brother was the famous Hosea Kutako:2 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."3 Nach Dag: Gemeinde Otjizondjupa Nach Dag Omburo 20.6 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.4 On 16.1.1902 his daughter Lea was baptized by Dannert in Omburo. The mother of this child is recorded as Natalie neé Mberiruaja.5 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."6 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."7 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."8 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."9 Gewald: Chief Hosea Kutako: A Herero royal and Namibian nationalist's life against confinement 1870-1970. In: Strenght Beyond Structure. Social and Historical Trajectories of Agency in Africa. Father: Mutanga, was a clergyman of the Rhenisch Mission Church. As the son of a missionary evangelist and Herero royal, Hosea Kutako received the best schooling available at the time, both in terms of reading, writing and arithmetic as well as statecraft. Growing up in the vicinity of Omaruru and the chieftaincy of Manasse Tjisiseta, Hosea Kutako accompanied his father when he was transferred by the mission to Ehuameno which was in the sphere of influence of the chieftancy of Maharero Tjamuaha in Okahandja. The chiefs of Omaruru and Okahandja, though related, struggled as each attempted to extend his own sphere of influence.10 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"). In July 1920, Friedrich Maharero and eight of his followers from South Africa and Bechuanaland were granted permission to visit Namibia, (Gewald quotes: NAN, SWAA 2085, E. H. Goddard Office of the Native Commissioner Nylstroom, 20.07.1920 to Secretary for Native Affairs Pretoria) and in February 1921 he and Hosea Kutako appeared in the Windhoek offices of the officer commanding Native Affairs, Captain Bowker. They requested permission to visit Orumbo Reserve and invited Bowker to be present. He declined (Gewald quotes: NNAW, SWAA 2085, OC Native Affairs in Windhoek, 25.02.1921, to the Secretary. Supprisingly no document could be found in the Archives which detailed the ascendancy of Hosea to the regency. It would appear that no colonial officials were present during the ceremony in Orumbo.) Had Bowker accepted the invitation, he would have witnessed the ceremony in which Friedrich Maharero laid his hand on Hosea Kutako's head and, in the name of his father, Samuel Maharero, proclaimed Hosea Kutako to be his father's regent in Namibia (Werner 1989:130-131). Married: Children: Hosea und Maria Kutako lassen ihre Tochter Dorothea Juliana Kutako (geb. 23.12.1908) am 31.01.1909 in Karibib von Kühhirt taufen.11 Education: Other family members connected to RMS: Mission Stations: History with the RMS: 1 JBRMG 1900:28. 2 AELCRN VI 32.1 Kirchenbuch Omburo. 3 Sundermeier 1973:112. 4 AELCRN VI 23.1. Kirchenbuch Omburo. 5 AELCRN V 23.1. Kirchenbuch Omburo. 6 AECCRN V 23.1:339. 7 SWA Annual 1977:64. 8 Troup o.D.:52. 9 Scott 1958:221. 10 Gewald 2007:86. 11 Kirchenbuch der Gemeinde Karibib. Register der Getauften. S. 25. --------------- ------------------------------------------------------------ --------------- ------------------------------------------------------------