We grow up immersed in our own culture, our own experiences and our own language. Through these we construct our understandings of the world (Billett, 1996). Once we have established our models, we are more likely to interpret what we see and experience through this lens (Gelman, 1997). In developmental psychology, this is labelled assimilation (Piaget, 1950): an understanding of the world, which comes about through the addition of information to existing schema. When we experience new events that do not neatly fit our existing schema we find these difficult to interpret and assimilate and therefore feel discomfort (Roberts & Smith, 1999). Our usual response is to try and alleviate the discomfort through reframing the information to make it fit existing schema (Feldman, 1995). When we are sufficiently motivated, we change our models of the world. However, often we are likely to ignore the new information, or modify it slightly so that it does assimilate into existing schema.

This work is an investigation into the terms of cultural change in north central Namibia. I am primarily concerned with issues of agency in the processes which result in cultural change, and look at both historical and contemporary agents of change in order to determine who and what impacts cultural dynamism, and what implications this has for a newly independent country within a globalised world. These issues are presented through the lenses of Identity, Power and Politics and Globalisation. In this work, I posit that traditionally, Ovambo people have not been empowered in decisions regarding cultural change, which has resulted in a sense of cultural "loss". This sense exists within the context of culture being seen as strongly associated with the past – past practices, activities, traditions and customs, as well as early development theory which insisted that such things were indicative of a backward and primitive society at odds with the principles of modernisation. In order to progress, such practices were, with and without reticence, abandoned or changed. Contemporary Ovamboland, however, represents a dynamic cultural mélange of traditional and modern life, which co-exist whilst negotiating issues such as the impact of HIV/AIDS and neo-liberal style of post-independence democracy. Therefore, by investigating the cultural shortfall in traditional development theory, and using examples of different forms of cultural development, I suggest that when culture is seen as an important consideration of development, as well as supported as a field of development in its own right, cultural identity becomes clearer, and cultural futures are determined more democratically. In order to demonstrate these ideas, I am drawing from a number of case studies in which I was professionally involved, as well as through interviews conducted in the field. By presenting the differing agendas of international engagement in development work as well as different types of cultural development projects, I will highlight the complexities of development theory in practice, particularly when capital is involved, and how these relate to the wider issues of cultural preservation versus cultural change.