KWANDU

'According to oral tradition the Kwandu was originally a Herero people who lived in Southwest Angola on the border with Namibia. Having followed the flow of the Curoca river they settled near Porto Alexandra (Tomboa), becoming shepherds. Here they became known as the Kwepe. Sheep stealing, the danger of slavery, and the advent of European settlers caused the Kwandu to move to the territory of another Herero people. Drought caused them to migrate yet again; this time to the region of Serra De Neve. At the foot of this mountain the Kwandu got their current name; the name quite simple means "foot of the mountain". A disease that nearly killed all the sheep caused division in the group. One section moved into the mountains where they settled among the Munda, taking up agriculture yet maintaining their Kwandu identity. The other section became gatherers, braking the Kwandu tradition by eating lizard. Lizards were considered to be sorcerers ' animals. Having taken up gathering as their way of like, this group became known as the Kwiss. Even today there is much enmity between these two groups.

Despite the small flocks of sheep owned by the Kwandu they are a pastoral people. Being the preferred animal, sheep can only be owned by the men. Cattle on the other hand can be owned by either men or women. In fact, today more and more women are owners of cattle, becoming economically more independent at the same time. Women often send the cattle to be herded by an older brother. Great value is placed on sheep because they are considered to be the animals of the ancestors. Sheep are never sold.

Furthermore, a sheep is also of great importance during certain rituals. On re-entrance into the Kwandu tribe - one loses one's Kwandu identity by having intercourse with a Kwiss member - the law breaker and his father's sister's daughter or her mother's brother's son must be smeared with sheep's blood.

After a funeral the children of the deceased are smeared with butter. Through this ritual they prevent the loss of their identity as their parents may have had sexual relations with the Kwiss.

Kwandu fathers are the central figures in the families. They choose the names of their children. A first name is given at birth, one word if it is a girl and two words if it is a boy. The second word is the first word of his father's name and can only be pronounced after the father's death by men of the same or older generation as the father's. A second name, derived from a dead patrilateral ancestor and indicated by a diviner, is given to a child a few weeks after birth. Only men have a third name which is their service name.

The Kwandu never had a tribal chief but followed the leadership of the clan chiefs. Still following the same pattern today, the Kwandu turn to the chief of the Munda for the settlement of adultery payments. In such cases divinity is practised and it is believed that the owner of the cockerel which crows first is the one who is telling the truth.

Life after death, according to Kwandu religious beliefs, is pretty much the same as life before death. A man will live with his wife, sons, unmarried or divorced daughters and continue a pastoral life style. The number of animals a man will have is determined by the number of animals sacrificed at his funeral. Animals are only sacrificed at men's funerals

• Country: Angola
• Population (year): 11.5 million (1995)
• Major Religion: Christian
• Percent Christian: 84.6%
• Percent Evangelical: 8.4%
• Openness to missionaries: Open

'1. HAVE THEY HEARD THE GOSPEL?

Who is Jesus Christ to them? 5%* Believe Jesus is the Son of God

2. HAVE THEY RESPONDED TO THE GOSPEL?

Believers to population: 1 believer to every 20 persons. (total believers -100*)(5%*)

3. DO THEY HAVE A CHURCH?

Churches to population: 1 church for every 2 000 persons. (total churches - 0)

4. DOES THIS PEOPLE HAVE THE WORD OF GOD TRANSLATED INTO THEIR MOTHER TONGUE?

No.

5. ANY HINDRANCES TO SCRIPTURE DISTRIBUTION?

It is quite difficult to reach these people because of their territory.

6. WHAT OTHER FORMS OF GOSPEL PRESENTATIONS ARE AVAILABLE?

None.

7. ARE THEY OPEN TO CHANGE AND TO CHRISTIANITY?

It seems that they are steeped in tradition.

8. DO THEY REQUIRE OUTSIDE (CROSS-CULTURAL) ASSISTANCE?

Yes, gospel presentations are definitely needed.

*All figures are estimates