My focus is on two novels by Henry ole Kulet: Vanishing Herds 2011 and Blossoms of the Savannah 2008 . Henry ole Kulet is a Kenyan writer whose repertoire exploits Maasai culture for artistic expression. The works that he has produced thus far have dealt with the question of cultural determinism within the Maasai world. He is a writer whose works represent not only the affirmation of the evolution of culture but also the catalysts that drive that change. In his vision Henry ole Kulet projects a point of view that is empathetic to the condition of women in the society. He has strong female protagonists who drive change in society. This is a departure from the previous decades when many African female scholars criticized the male African writers for neglecting female characters in their works. Such scholars are Mary Kolawole 1997 , Gloria Chukukere 1995 , Omolara, Flora Nwapa 1984 among others. Charles Fonchingong 2006 argues that Kolawole 1997 notes: by omission or commission, most male writers in the early phase of African literature encouraged the marginalization of women. In this context, female characters are made marginal to the plot of the fiction, while only a few emerge as powerful and credible protagonists 135 . Chukukere 1995 says, The female characters, who3 the male writers created, acted within the framework of her traditional roles as wife and mother 135 . Chukukere 1995 views that a woman, hence, is respected and loved due to, her adaptations to these roles that she did perform 135 . Therefore, the male writers showed that the women could only perform very well as wives and not in any other role. Such writers include Chinua Achebe 1958 , Elechi Amadi 1966 , Cyprian Ekwensi 1962 , Wole Soyinka 1973 and Ngugi wa Thiong o 1980 . However, the discourse that sidelined women has shifted. Contemporary female and male writers have come out to redefine and argue against the one-sided presentation of the African woman in literature. Lapin 1984 observes that three dozen women are currently recognized as authors across the African continent, and they have been joined by some male writers in giving serious treatment and a realistic characterization and all rounded perspective of the female gender.


However, the discourse that sidelined women has shifted. Contemporary female and male writers have come out to redefine and argue against the one-sided presentation of the African woman in literature. Lapin 1984 observes that three dozen women are currently recognized as authors across the African continent, and they have been joined by some male writers in giving serious treatment and a realistic characterization and all rounded perspective of the female gender. Writers tackle the gender equation in various ways as they strive to reverse aspects of female marginalization 142 . Writers such as Buchi Emecheta 1974 Mariama Ba 1981 , Ama Ata Aidoo 1996 , Flora Nwapa 1990 , Sembene Ousmane 1970 and Leopold Sedar Senghor attempt to bridge the gender rifts in the African literary landscape 135 . Henry ole Kulet, who comes from a patriarchal society, is among the writers whose later works portrays an all-rounded woman. Statement of the Problem The two novels Blossoms of the Savannah 2008 and Vanishing Herds 2011 by Henry ole Kulet show the writer s concern with the role of the Maasai woman in society. He uses women protagonists in the two novels to elevate the roles of women in the society. However, what is worth investigating is how the roles he gives to the women define and redefine their position within the4 Maasai society. Therefore, in this study I set out to investigate how the position of the Maasai woman is defined and re defined in the two novels. Objectives 1. To examine femininity in Blossoms of the Savannah and Vanishing Herds. 2. To do a comparative analysis of femininity in Blossoms of the Savannah and Vanishing Herds. Hypothesis 1. Examining femininity in Blossoms of the Savannah and Vanishing Herds reveals a definition and redefinition of Maasai femininity. 2. A comparison of the two novels would reveal the different shades of Maasai femininities that Henry ole Kulet projects in Blossoms of the Savannah and Vanishing Herds. Justification Interrogating the re definition of femininity in Blossoms of the Savannah 2008 and Vanishing Herds 2011 helps to highlight the peculiar nature in which Henry ole Kulet positions his vision of the Maasai woman character.


2. A comparison of the two novels would reveal the different shades of Maasai femininities that Henry ole Kulet projects in Blossoms of the Savannah and Vanishing Herds. Justification Interrogating the re definition of femininity in Blossoms of the Savannah 2008 and Vanishing Herds 2011 helps to highlight the peculiar nature in which Henry ole Kulet positions his vision of the Maasai woman character. Literary variables like characterization and plot development can help realize the inherent vision that Henry ole Kulet re presents in his work with regards to the destiny of the woman in the Maasai community. It is in the analysis of the re definition of the women that we can capture the unique feminism that emanates from Henry ole Kulet s creative works. Unraveling this kind of femininity would help to not only appreciate the nature of feminism within Maasai culture but also act as a pointer to the variant views on feminism which come from5 various cultures but which, the end, project the same vision of liberating the woman from traditions and customs that time has rendered untenable like female genital mutilation. It is imperative that a comparison of the two novels is done so as to show how the two books handle the issue of femininity. This shall help us see the issue of feminism in Maasai culture in totality with regard to how Henry ole Kulet handles it in the two texts. The two novels share similarities and differences that when looked at keenly reveal the vision of the author. The comparison also shows the techniques that the author has employed in different texts so as to bring out the presentation of the woman character and in so doing give a vision of what I term Maasai femininity. Literature Review A good research is one which is anchored in existing knowledge. This review looks at the existing literature related to this study under different topics. There are scholars who have previously done critical analyses of the works of Henry ole Kulet. A number of scholars have analyzed the images of women in Henry ole Kulet s novel based on subordination of women such as Everlyne Mengo 2010 but my study focuses on wholesome re presentation of women in Blossoms of the Savannah and Vanishing Herds. It also aims at doing additional work to the previous works done by other scholars on the concept of femininity especially work that reflects on Henry ole Kulet s novels.


There are scholars who have previously done critical analyses of the works of Henry ole Kulet. A number of scholars have analyzed the images of women in Henry ole Kulet s novel based on subordination of women such as Everlyne Mengo 2010 but my study focuses on wholesome re presentation of women in Blossoms of the Savannah and Vanishing Herds. It also aims at doing additional work to the previous works done by other scholars on the concept of femininity especially work that reflects on Henry ole Kulet s novels. It provides a comprehensive study of woman re presentation on Blossoms of the Savannah and Vanishing Herds. One of the critical interests on Henry ole Kulet s works has come from Khaemba Wanyonyi 2003 who focuses on tension, uncertainties and conflicts among the Maasai as reproduced in the texts. This is caused by the invasion of foreign education as well as cultures. He analyses Blossoms of the Savannah and Daughter of Maa in support of his argument. He closely looks at representation6 of beliefs and cultural values by characters that have received formal education and the backdrop of Maasai cultural practices in the selected novels. Wanyonyi 2003 argues that the introduction of Western education precipitated change in the status of the Maasai women transformation that has created tension and conflict. Wanyonyi s argument is useful to my study since the issue of education acts as one of the agents that leads to women redefining themselves in Blossoms of the Savannah and Vanishing Herds. Mengo 2010 portrays the way Maasai women are culturally mistreated within the Maasai community, her work provides an insight of the patriarchy society of the Maasai. Though dealing with the Maasai culture and how women have been subordinated she did not deal with the changes that are currently taking place in Maasai community hence emerging a different kind of woman as compared to the cultural expectations. However, her study is reflected in my study in terms of how patriarchy shapes the Maasai woman to be at the periphery. Peter Mbugua 2004 discusses Issues of Identity in Henry ole Kulet, Is it possible? And To Become a Man . He has highlighted different identities of the female characters in Is it Possible? 1971 and To Become a Man 1972 . This work is relevant to my study since it builds on presentation of women.


He has highlighted different identities of the female characters in Is it Possible? 1971 and To Become a Man 1972 . This work is relevant to my study since it builds on presentation of women. This study is reflected in my works since am focusing on the issue of patriarchy and its domination of the women character who struggle to assert themselves. Another critic who argues that the Maasai regard women as children is Ciarunji Chesaina 1997 . When a Maasai man talks about his children, he automatically means his wife wives along with children, reason being that women were to be guided and protected by men Ciarunji, 89 . This argument is reflected in my study in terms of how patriarchal Maasai community views women. This aspect of addressing the women as children is also seen in my study and how women are7 treated as equals to the children forms also part of my study because this is part of women s subordination that the women characters want to redefine themselves from. Susan Andrade 2000 interviews both Ogunyemi and Wanjira on their ideologies. In this interview Wanjira and Ogunyemi disassociate themselves from Western feminists whose ideologies such as lesbianism do not fit African community. An African woman should not alienate the man in her attempt to redefine her assertiveness, they argue. They also talk about the gender sensitization program that Wanjira is working on. Ogunyemi argues that feminism does not see beyond Western societies and hence ignores or marginalizes the specific problems of African women Susan, 174 . This interview is relevant to my study since my work employs the theory of Womanism as articulated by Ogunyemi. This interview helps in building the perspective on Womanism in this study. My study also values the role of the man in women s attempt to redefine their assertiveness such as is the case of Norpisia in Vanishing Herds, who values the role of Kedoki in saving the environment while Taiyo in Blossoms of the Savannah values Parmuat s assistance to rescue her from the humiliation of FGM.


This interview is relevant to my study since my work employs the theory of Womanism as articulated by Ogunyemi. This interview helps in building the perspective on Womanism in this study. My study also values the role of the man in women s attempt to redefine their assertiveness such as is the case of Norpisia in Vanishing Herds, who values the role of Kedoki in saving the environment while Taiyo in Blossoms of the Savannah values Parmuat s assistance to rescue her from the humiliation of FGM. Another critic is Akote Amouzou 2006 who demonstrates how Flora Nwapa has contributed to the Redefinition of the female gender and a counter-identification to men s voices in literature, a fight to initiate change in the minds of her people in order to restore women s images and dignity as mothers and wives and promote collaboration and complementarily among the sexes in Nigeria and more generally in Africa Amouzou, 97 . Amouzou observes that in Nigeria the male writers are generally the mouth piece of their society and they treat the female characters as disdainful, indifferent or at times in a cruel manner in which women are regarded in Nigerian society Amouzou, 97 . For Ebele Eko 1986 , these writers invariably cast all women in the strict sexist8 roles of mothers and wives, submissive to the norms and regulations that restrict them Amouzou, 211 . Amouzou further argues that before the publication of Flora Nwapa s Efuru 1966 The female portraiture by men was restricted to a kind of idealization, rigid conventionally, stereotyping and a superficiality that left to be desired. Infact, women were made peripheral Amouzou, 98 . Amouzou gives the example of Charles Nnolim 1989 who analyzed the works of Chinua Achebe, Cyprian Ekwensi and Elechi Amadi and argues that the women were stereotyped as helpless, dependent, brutalized, disparaged prostitutes or concubines or good time girls Nnolim, 59 . Such women include Ekwensi s Jagua Nana , Amadi s Ihuoma The Concubine and Wole Soyinka s Simi The Interpreters .


Infact, women were made peripheral Amouzou, 98 . Amouzou gives the example of Charles Nnolim 1989 who analyzed the works of Chinua Achebe, Cyprian Ekwensi and Elechi Amadi and argues that the women were stereotyped as helpless, dependent, brutalized, disparaged prostitutes or concubines or good time girls Nnolim, 59 . Such women include Ekwensi s Jagua Nana , Amadi s Ihuoma The Concubine and Wole Soyinka s Simi The Interpreters . For Chinua Achebe, The man is made the subject of the narratives; he is significant and dominates Nnolim, 98 . Redefinition of female gender by Flora Nwapa is relevant to my study because it offers a benchmark for viewing what redefinition of the role of the woman character is all about in literature. This study also supports the argument by Charles Fonchingong 2006 who argues that the earlier works of Chinua Achebe, Cyprian Ekwensi, Wole Soyinka, Ngugi wa Thiong o among other writers placed men as central figures and powerful unlike women. Amouzou 2006 argues that the female characters fight the prejudices of the past in order to restore women to their rightful place in society . Writers, such as, Buchi Emecheta and Flora Nwapa, Present the developmental nature of the female character through a varied exploration of the theme of female assertiveness in the various societal facets which enslave the female Amouzou, 143 . In this works, the key message is that, although women are faced with oppressive cultural norms they must strive to assert themselves. This picture of women undergoing oppressive9 cultural norms is vividly portrayed in the works of Henry ole Kulet but through the characters he shows that they can triumph because at the end Resian and Taiyo join Egerton university while Norpisia is awarded the best environmentalist award. Mary Kolawole 1998 contends that Generally, African women are presented as a subaltern group in the margin of society, docile, and accepting the multiple levels of subjugation gracefully Kolawole, 223 .


In this works, the key message is that, although women are faced with oppressive cultural norms they must strive to assert themselves. This picture of women undergoing oppressive9 cultural norms is vividly portrayed in the works of Henry ole Kulet but through the characters he shows that they can triumph because at the end Resian and Taiyo join Egerton university while Norpisia is awarded the best environmentalist award. Mary Kolawole 1998 contends that Generally, African women are presented as a subaltern group in the margin of society, docile, and accepting the multiple levels of subjugation gracefully Kolawole, 223 . Flora Nwapa s fiction seems to be a cry against that degraded position of Nigerian literature . Flora Nwapa creates a seemingly decent society for women. It is a society respectful of its women. She openly confronts the issues of gender and distribution of power by the patriarchal society. She moves her female characters from the innocent and helpless position to a state of self-empowerment and authority throughout her texts: In all her novellas it is no more the male, but the female character who is the center of concern and she dominates the plot. This is a challenge to the old order . This study guides my work in terms of how Henry ole Kulet has confronted the issue of gender giving women a voice and redefining themselves. Charles Fonchingong 2006 in his interrogation of the gender gap notes, Emecheta in Second Class Citizen has filled the gaping gender between male and female characterization and shown the other side of the coin. The rural backhouse, timid, subservient, lack-lustre woman has been replaced by her modern counterpart, a rounded human being, rotational, individualistic and assertive fighting for, claiming and keeping her own Obiageli and Otokunefor, 1989 . It is important to note that Henry ole Kulet belongs to the caliber of male writers who are now reconstructing the fragmented presentation of African female in earlier works that they had written .


Charles Fonchingong 2006 in his interrogation of the gender gap notes, Emecheta in Second Class Citizen has filled the gaping gender between male and female characterization and shown the other side of the coin. The rural backhouse, timid, subservient, lack-lustre woman has been replaced by her modern counterpart, a rounded human being, rotational, individualistic and assertive fighting for, claiming and keeping her own Obiageli and Otokunefor, 1989 . It is important to note that Henry ole Kulet belongs to the caliber of male writers who are now reconstructing the fragmented presentation of African female in earlier works that they had written . In literature there was an imbalance where the male were put to the centre, such as in the10 works of: Chinua Achebe, Things Fall Apart 1958 ; Ngugi wa Thiong o, The River Between 1980 ; Wole Soyinka, Seasons of Anomy 1973 , and which has made many male African writers to help the course of feminism. Due to the rise the feminist movement and the efforts that have been expended in reclaiming the distorted image of the female gender, some of the African male writers have come up with works that re present women who are all rounded in perspective . Such writers include Sembene Ousmane 1970 , Ngugi wa Thiong o 1980 , Chinua Achebe 1988 and Henry ole Kulet. These writers have come out strongly and given the gender questions a critical dimension. Sembene Ousmane 1970 , for instance, disagrees with the stereotypes that women cannot be good leaders and they do not possess organizational capacity through his character and portraiture of Penda. Penda mobilizes the women, as well as, being a spokesperson in the strike, hence disapproving the point that women are not vocal and strong. Henry ole Kulet, the writer whose works I study, also portrays female characters such as Eddah and Norpisia who have organizational skills such as mobilizing women to plant trees hence, rehabilitating the environment. They mobilize men too during such an event.


Penda mobilizes the women, as well as, being a spokesperson in the strike, hence disapproving the point that women are not vocal and strong. Henry ole Kulet, the writer whose works I study, also portrays female characters such as Eddah and Norpisia who have organizational skills such as mobilizing women to plant trees hence, rehabilitating the environment. They mobilize men too during such an event. Ngugi, who previously had a gender bias attitude in The River Between 1965 later, empowers his female characters with strength, foresight and perseverance. Gathoni in I Will Marry When I Want 1980 is portrayed as an independent woman in her decision to choose her own husband defying the traditional precepts where parents impose their own choices on the children. Taiyo, too, in Blossoms of the Savannah chooses her own lover who, seemingly, comes from the same clan as she, hence, defined as her brother according to the culture. Gicaamba, in I Will Marry When I Want 1980 advocates for the education of the girl- child. He says, We the parents have not11 put much effort in the education of our girls, we oppressed women, giving ourselves numerous justification forgetting that the home belongs to boys and girls Ngugi . Achebe 1988 presents Beatrice as a professional woman who operates within the same wavelength as the most powerful men in the land . Beatrice presentation shows a woman shouldering the responsibility of charting the course of female emancipation. I, therefore, undertake to study Henry ole Kulet s works Blossoms of the Savannah and Vanishing Herds bearing in mind that the author is a male writer who uses female characters as the heroines. He writes about the Maasai community. A community that is patriarchal in nature but Henry ole Kulet unbends the gender bias attitude by, first of all, using female characters as his main characters, for example, Resian and Taiyo in Blossoms of the Savannah and Norpisia in Vanishing Herds. Secondly, he emancipates the female characters in such a way that he makes them heroines who overshadow the male characters such as Norpisia in Vanishing Herds where she overshadows her husband, Kedoki. Theoretical Framework This study is guided by Womanism tenet of feminism theory.


A community that is patriarchal in nature but Henry ole Kulet unbends the gender bias attitude by, first of all, using female characters as his main characters, for example, Resian and Taiyo in Blossoms of the Savannah and Norpisia in Vanishing Herds. Secondly, he emancipates the female characters in such a way that he makes them heroines who overshadow the male characters such as Norpisia in Vanishing Herds where she overshadows her husband, Kedoki. Theoretical Framework This study is guided by Womanism tenet of feminism theory. This theory has two main proponents separated by the Atlantic Ocean: the American Alice Walker and the Nigerian Chikwenye Okonjo Ogunyemi. The two writers contend that the black woman is in need of a revolutionary feminist mechanism that is different from that of the white woman. Chidi Maduka 2009 argues that Womanism in Africa was coined by Chikwenye Okonjo Ogunyemi in1982. Maduka defines womanism according to Ogunyemi as,12 Womanism is black centered; it is accomodationist. It believes in the freedom and independence of women like feminism; unlike radical feminism, it wants meaningful union between black women and black men and black children and will see to it that men begin to change from their sexist stand Ogunyemi, 65 . Maduka 2009 argues that womanism, according, to Ogunyemi serves: as the rallying point of the women of African ancestry in their struggle to effectively assert their humanity in the face of the malevolent attitude of the menfolk towards their self-fulfillment in life . Ogunyemi argues that womanism does not make a lesser man but it encourages the men to accept to live with women by first abandoning their self-perception as superior partners in the collective struggle of the race for a better society 14 . Layli Philips 2006 discusses the differences between Womanism by Alice Walker and Chikwenye Ogunyemi. She argues that both scholars coined Womanism almost at the same time but Walker s Womanism advocates for concepts that are intolerable to the African culture, such as lesbianism, while Ogunyemi s Womanism calls for total liberation of African women without neglecting the male who are significant part in that change.


Ogunyemi argues that womanism does not make a lesser man but it encourages the men to accept to live with women by first abandoning their self-perception as superior partners in the collective struggle of the race for a better society 14 . Layli Philips 2006 discusses the differences between Womanism by Alice Walker and Chikwenye Ogunyemi. She argues that both scholars coined Womanism almost at the same time but Walker s Womanism advocates for concepts that are intolerable to the African culture, such as lesbianism, while Ogunyemi s Womanism calls for total liberation of African women without neglecting the male who are significant part in that change. Ogunyemi believes in understanding between men and women in ending marginalization of African woman. This study shapes my study in terms of the fact that men and women participate in ending marginalization of African woman. Henry ole Kulet tries as much as he can to go against traditions such as polygamy, the value of boys against girls and FGM. Ogunyemi s Womanism will, largely, form the theoretical framework of my study. Ely-Sayed Adely 2014 demonstrates that Weep Not, Child 1964 is a womanist fiction. Adely analyses the characteristics of Womanist theory by Alice Walker. Further, Adely demonstrates by13 the use of the character how Womanist theory manifests its self in Weep Not, Child. In the study, she reveals that the female characters in the novel depict characteristics of women underlying Walker s definition of Womanism. For example, the theory of Walker addresses the issue of being a woman and not girlish in Weep Not Child. They reason as women and not in a girlish way. Walker in her theory advocates that a woman is capable of loving and Adely demonstrates that Mwikali loves Njoroge. Walker s theory advocates for a woman who loves other women, an ideology that is seen within women characters such as Taiyo and Resian in Blossoms of the Savannah who love one another such that they fight to achieve what they desire together. Another ideology as advocated by Walker is that: A woman who values Tears as Natural Counter balance of laughter that women a times use their tears as an expression of laughter. These characteristics of Walker s womanish are also applicable in my work and it helps my work in terms of understanding in depth the characterization of women and how they redefine themselves.


Walker s theory advocates for a woman who loves other women, an ideology that is seen within women characters such as Taiyo and Resian in Blossoms of the Savannah who love one another such that they fight to achieve what they desire together. Another ideology as advocated by Walker is that: A woman who values Tears as Natural Counter balance of laughter that women a times use their tears as an expression of laughter. These characteristics of Walker s womanish are also applicable in my work and it helps my work in terms of understanding in depth the characterization of women and how they redefine themselves. Helen Chukwume 1982 examines how female writers have presented female characters who rise above the patriarchy society, in their quest for their rights. Such writers are Flora Nwapa 1984 , Buchi Emecheta 1979 and Nawal el Saadawi 2007 . This study is different from my study since I am studying a male writer, Henry ole Kulet who uses female characters and tries to emancipate them. However, Chukwume s study is relevant to my study since, I am also interested in women emancipating themselves from a highly patriarchy society. This study assists my work which deals with how women have risen above the patriarchy society as they seek their rights. For example Resian refuses to undergo FGM and forced marriage in order to achieve education. Mary Monica 2012 critically examines the portrayal of women in Nwapa s and Emecheta s works. The female characters in these novels have been emancipated, which is what Nwapa and14 Emecheta advocate for since the two are womanists. These characters are bold and ready to emancipate themselves. This study is relevant to my study since am also focusing on female characters who have been emancipated, women who are courageous, and characters that are ready to face any challenges that hinders their growth. I am also looking at characters who participate in economic development such as Norpisia and Eddah Sein in Vanishing Herds. German Kouadio N guessan 2011 discusses the issue of gender .The writer argues that gender is constructed and that the woman is viewed as the other. The writer says that the sexes are socialized into accepting their roles. This study will assist my work because my study majorly focuses on how male and female have been socialized into accepting their roles.


German Kouadio N guessan 2011 discusses the issue of gender .The writer argues that gender is constructed and that the woman is viewed as the other. The writer says that the sexes are socialized into accepting their roles. This study will assist my work because my study majorly focuses on how male and female have been socialized into accepting their roles. This work is reflected in my study due to the issue of women being viewed as the other that helps me in bringing out the concept of emancipation and hence redefinition of women. Amouzou 2006 argues that Womanism wants meaningful union between men and children and wants to see to it that men begin to change from their sexist stand. Womanism is communal in its orientation and goes beyond the husband and wife situation. It is an ideology in which the destiny of distressed people can be urgently discussed in a meaningful context to avert disaster, not just to talk abstractly Amouzou, 102 . Amouzou argues that Flora Nwapa, Nigerian writer, advocates for Womanish: Her fiction shows the true nature of woman, her role, and her contribution to the development of her society, which were played down or neglected in the works of the male writers. Nwapa s major concern for improving the quality of her community, not just women s lives, marks her politics. Genuinely, democratic, her ideology is integrative rather than solely woman-centered. One can say that she does not see the problem of her country Nigeria as solely gender-specific Amouzou, 102 . I draw inspiration from this study since I am addressing15 too the issue of men who are also changing their sexist stand and value the women in the society. They are also leaving in meaningful union between children, husband and wife. Just like Flora Nwapa, my work also shows female characters who participate in developing their society. Sherley Anne Wiilliams 1986 argues that Womanist theory is committed to the survival and wholeness of entire people. Female and male, as well as, valorization of women s works in all their varieties and multitudes Williams, 304 . This study shapes my work since my study shows how women s ability can change a society. For example Norpisia s strength, in Vanishing Herds 2011 , changes the life of her community and that of the wildlife.


Female and male, as well as, valorization of women s works in all their varieties and multitudes Williams, 304 . This study shapes my work since my study shows how women s ability can change a society. For example Norpisia s strength, in Vanishing Herds 2011 , changes the life of her community and that of the wildlife. She helps in resuscitating the environment hence changing the life of people. Mary Mears 2009 argues that Flora Nwapa writes about women and their lives, issues, and concerns within a traditional Igbo culture radically affected by British colonialism . She argues that women desire change, choice and to be accepted. Women desire to participate, just like other human beings, fully. They want to be free from traditional roles such as workers, wives, and mothers. Instead, they wish greater freedom than traditional Igbo customs allow in the domestic and public realms . This study is relevant to my study since I study how women redefine themselves from the Maasai traditions and customs that demean and subordinates women. I also study women who participate in developing their society. They redefine themselves from the fact that they are only supposed to be house wives and mothers to better things such as taking care of environment as well as to be educated to highest levels of education. Georgiads Mboya Kivai 2010 argues that in an effort to empower the African woman, Chimamanda Ngozi Adichie crafts stories with female subjects pursuing female interests. She also structures her narrative to contest the male power with its violent manifestations Kivai, 23 . Kivai,16 further, argues that Adichie is involved in the creation of discourse meant to push women from margins to the centre. This study is reflected in my works in similar way that Adichie push women from margins to the centre is more less the same way Henry ole Kulet pushes women from traditional roles to powerful roles such as economic participation, improving environment, taking care of environment in Vanishing Herds 2011 and in Blossoms of the Savannah 2008 such as education as FGM and forced marriages. Womanism theory is suitable for this study because the author, Henry ole Kulet uses women as central characters and presents them as heroines in his works. He tries to give a voice to women in a society that is dominantly patriarchal in nature.


This study is reflected in my works in similar way that Adichie push women from margins to the centre is more less the same way Henry ole Kulet pushes women from traditional roles to powerful roles such as economic participation, improving environment, taking care of environment in Vanishing Herds 2011 and in Blossoms of the Savannah 2008 such as education as FGM and forced marriages. Womanism theory is suitable for this study because the author, Henry ole Kulet uses women as central characters and presents them as heroines in his works. He tries to give a voice to women in a society that is dominantly patriarchal in nature. Womanism is an appropriate theory since the novels are set in Africa, focuses on the African culture, specifically, the Maasai culture and this is a feature of Womanism since it focuses on African issues. The other reason is that the central figures are women who the author places as central heroines. This, therefore, refutes the argument by Makuchi 1993 who argues that Most male writers have been heavily criticized for their representations of African women in subservient gender roles. They are portrayed as women who are passive, always prepared to do the bidding of their husbands and family, as having no status of their own and therefore completely dependent on their husbands Makuchi, 7 . The theory is applicable to my work because the two novels, Blossoms of the Savannah 2008 and Vanishing Herds 2011 deal with issues of blacks of African descendants. The issues focus on women, their lives and their concerns. The narrator beliefs in the freedom and independence of women. The novels also believe in meaningful union between women, men and children as advocated for by Womanism. The fictions place the women as central characters Norpisia and17 Resian are heroines in the narratives and all the issues centers around them. The narrator argues that men should begin to change from the culture perception that subdues them. The novels show the struggle of women of African ancestry for self-fulfillment. Resian struggles to join university while Norpisia struggles to rehabilitate the environment. This is what brings them joy after they achieve. Womanism shows the assertiveness of women towards the men s attitude. Resian does not fear to fight against the plan of his father, Oloisudori and Olarinkoi.


This is what brings them joy after they achieve. Womanism shows the assertiveness of women towards the men s attitude. Resian does not fear to fight against the plan of his father, Oloisudori and Olarinkoi. Norpisia too, does not mind what people may think when she carries weapons and fights the cattle rustlers to death. The novels value men and see them as important. Norpisia sees her husband as a very good helper in her ambitions to save the environment. Taiyo also sees Parmuat as the only person who can rescue her from the humiliation of forced initiation. Although Resian wants to pursue education but believes that one time, later in life, that she will be married and have kids. She respects her own father. Taiyo also believes in being rescued by Parmuat. Norpisia in Vanishing Herds, loves and respects the husband, she takes care of his needs by cooking food for him and nursing him back to health. She works together with him towards changing the environment. The two novels project their worlds as more communal than individualistic. The families live together happily. They do things as a community. The Nasila people in Blossoms of the Savannah come together to welcome the ole Kaelo, they come together to fight the vice of men who attempt to rape Resian and Taiyo. Norpisia together with Masintet s community plant trees so as to protect the environment. The novels show the true nature of women. It has shown their physical, emotional, psychological and spiritual nature of women, their strength, ability and the length that they can go to achieve it. The novels show the contribution of women to the development of the society. Minik, in Blossoms of the Savannah, starts a ranch where she employs people. Norpisia assists women to plant trees and are rewarded with sheep according to the number of trees planted. 18 Research Methodology The theoretical framework of Womanism determined the methodology that I employ in this research. It influenced my focus on the characterization of the Maasai woman like Norpisia in Vanishing Herds. It is by focusing on the women characters that we are able to see how Henry ole Kulet defines the woman in accordance with Maasai conception of the female. The theory helped me focus on those aspects of characterization that best exhibited the aspects that redefine femininity in the Maasai contexts depicted in the two works.


It influenced my focus on the characterization of the Maasai woman like Norpisia in Vanishing Herds. It is by focusing on the women characters that we are able to see how Henry ole Kulet defines the woman in accordance with Maasai conception of the female. The theory helped me focus on those aspects of characterization that best exhibited the aspects that redefine femininity in the Maasai contexts depicted in the two works. The focus that I put on the character of Resian in Blossoms of the Savannah and her passion for education as a way of transforming her life and her opposition to FGM is inspired by Womanism theory that insists on looking at the woman in society in terms of how she tries to overcome the barriers of patriarchy to contribute to the well-being of the society. The analytical tools guided by Womanism theory helps in identifying productive and reproductive roles of women in Blossoms of the Savannah and Vanishing Herds. The productive roles include activities that help women acquire money, resources and all activities that bring value into the society. On the other hand, reproductive roles are day to day activities carried out women such as cooking, fetching water and firewood, caring for the family and procreation for the continuity of the community. The Womanism theory helps in identifying how women have redefined themselves in terms of leadership status, education, assertiveness and from customs and traditions that keep women in low status such as FGM, early marriages, forced marriages, dictatorship and polygamy. It brings out the value of men in their help in emancipating the women in Blossoms of the Savannah and Vanishing Herds. Further, the study begins by a close reading of the primary texts: Vanishing Herds and Blossoms of the Savannah with a view to find out how the women have been presented. I examined how women characters were presented by closely examining the plot, characterization and plot19 development guided by Womanism theory. I analyzed how women are represented as using language in order to redefine themselves from the traditions. To do a qualitative analysis I did close textual reading of the novels. Library research assisted in adding information concerning the culture of the Maasai. Scope and Limitation This study focuses on Henry ole Kulet s Vanishing Herds and Blossoms of the Savannah. The two novels provide an in-depth towards understanding how women have been presented leading to their redefinition. The paper focuses on re definition of femininity.


Scope and Limitation This study focuses on Henry ole Kulet s Vanishing Herds and Blossoms of the Savannah. The two novels provide an in-depth towards understanding how women have been presented leading to their redefinition. The paper focuses on re definition of femininity. Other books written by Henry ole Kulet have been referred to in providing more information on this research project. Chapter Breakdown Chapter One Introduction This chapter consists of the introduction to this study. It provides background information on the concept of women in Africa and gender. The introduction provides the statement of the problem and justifies it. It further states the objectives of the study as well as the theoretical framework employed and further explains the methodology applied. Chapter Two This chapter focuses on examining femininity in Vanishing Herds. Here I focus on how the author shows the woman as defining and redefining her place within the Maasai culture as is presented in the novel. 20 Chapter Three This chapter focuses on the second novel, Blossoms of the Savannah. I, closely, look at the text so as to establish how femininity has been presented in this novel. Chapter Four In this chapter I do a comparative analysis of the two books. My aim is to show how the author uses plot development, characterization and language use in presenting the female characters in Blossoms of the Savannah and Vanishing Herds. Chapter Five This chapter concludes my argument by tying together all elements discussed here by making a conclusion on the topic, the research finding and a suggestion for further research. 21 CHAPTER TWO EXAMINING FEMININITY IN VANISHING HERDS Introduction In anthropology studies done on the Maasai community by researchers like Stephen Sitoya ole Sankan 1971 have shown that the place of women in that community is defined by the cultural norms where cattle play a big role: Should a man mistakenly marry a girl of the same cattle brand as himself he pays a heifer so as to wife off the disgrace Sankan, 2 . Paul Spencer 1988 also says that within the clans the members know which families may or may not intermarry. It is recommended that the right pillar should marry the left pillar, but if marriage does occur within one pillar of clans, the prospective husband may pay a heifer to the family of his bride to wipe out the incest Spencer, 28 .


21 CHAPTER TWO EXAMINING FEMININITY IN VANISHING HERDS Introduction In anthropology studies done on the Maasai community by researchers like Stephen Sitoya ole Sankan 1971 have shown that the place of women in that community is defined by the cultural norms where cattle play a big role: Should a man mistakenly marry a girl of the same cattle brand as himself he pays a heifer so as to wife off the disgrace Sankan, 2 . Paul Spencer 1988 also says that within the clans the members know which families may or may not intermarry. It is recommended that the right pillar should marry the left pillar, but if marriage does occur within one pillar of clans, the prospective husband may pay a heifer to the family of his bride to wipe out the incest Spencer, 28 . Sankan who also discusses the question of masculinity and war says that the Maasai women live separate houses from men Sankan, 40 . Women, do not handle warriors food unless a ceremony is carried out Sankan, 30 . Sankan also says that women welcomed warriors from war with songs and dances. Barren women, according to Sankan, go round collecting things for ancestral prayer, a women-blessing ceremony: This is a ceremony where women are blessed so that they may become more fertile Sankan, 42 . Andrews Fedders 1974 says it was22 in rare situations such as when a woman gave birth that a woman would slaughter a sheep. Removing of blood from large animals is done by men Fedders, 20 . These elements of the Maasai culture as studied by the anthropologists: Sankan, Spencer, Fedders and Saitoti are also reflected in Vanishing Herds and Blossoms of the Savannah. What defines the traditionally Maasai women is captured in these studies. They discuss the role of men as being head of the home, disciplines and protect the family. The scholars mainly studied the role of men and women in Maasai community. Definition of Femininity The Maasai woman is shown to be first defined by the code of dress that tradition ascribes her by Henry ole Kulet. The Maasai women had their dressing code which exemplifies the traditional expectation of the Maasai community.


The scholars mainly studied the role of men and women in Maasai community. Definition of Femininity The Maasai woman is shown to be first defined by the code of dress that tradition ascribes her by Henry ole Kulet. The Maasai women had their dressing code which exemplifies the traditional expectation of the Maasai community. When Norpisia was to visit Sein, the environmentalist, the women were adorned in lesos and multi-coloured bead necklace. The Maasai women wore lesos and shukas around their bodies depending on the clan that they came from. They wore beaded necklaces around their necks. They wore rubbers on their feet. For instance, Norpisia wore white pair of rubbers bought for her by Sein. Their male counterparts wore red shukas and Enkilaoondeeri, a beautiful outer garment made from soft wooly hyrax skins sewn into gown-like cloak. This is also seen in Daughter of Maa 1990 where Seleina is described as wearing shukas and had ornaments such as multi-coloured bead necklaces around her neck Daughter of Maa ,61 . The shuka is red-ochred. Women s role is defined by Henry ole Kulet as milking, preparing meals and looking after the young ones. She is to take care of her house. She ensures that her children as well as the husband are well fed. Norpisia had; A pot humming on one side of the fire, stone, as two hindquarters of mutton boiled. A large chunk of lamb chops spitted over the flames, with its outer fat layer sizzling 23 Vanishing Herds, 106 . It was the woman s role to light the fire and keep the house warm. We see Norpisia lighting fire and prepare their evening meals Vanishing Herds, 146 . She welcomes the husband warmly. For example the night when the wild beasts run off and they got back into the house, Norpisia went straight to check on her baby. She then stirred up the fire and boiled some milk. She served her husband and took some herself Vanishing Herds, 188 . In Is It Possible? 1971 it was the role of the women to milk for example Lerionka s mother milk s the cows Is It Possible? 9 .


In Is It Possible? 1971 it was the role of the women to milk for example Lerionka s mother milk s the cows Is It Possible? 9 . In To Become a Man 1972 Kitika s mother, too, milks cows that had been brought by Kitika in their last raid To Become a Man, 15 . After a successful raid the women in To Become a Man sing soothly as the milk the cows To Become a Man, 85 . A woman had the obligation of ensuring that calves had fed, kids and lambs had suckled and dogs too, should be well fed Vanishing Herds, 27 . Weak animals were to be taken care of by women just like the way we see Norpisia caring for the weak ones and especially those that were unable to walk. Women were defined by the responsibility that they had at home. They fed the young ones of the animals by giving them milk. We see this when Norpisia is said to be giving the four wildebeest milk. Women had the responsibility to ensure that there was drinking water for her family. A woman has the responsibility to take care of the husband in Vanishing Herds. Norpisia makes an olchuret, a head covering to shield the husband from rain when he had been attacked by the cattle rustlers. She also nurses the husband back to health after he is attacked by the cattle rustlers. She predicts a man s needs. The reason being, it is the man who protects her and her children from danger. For if she did not protect the man who then would protect them in case any thing happened to the husband? Vanishing Herds,91 . In Daughter of Maa 1990 , too, the woman 24 --had to take care of husband s interests, cattle, sheep, goats, and above all his physical well- being Daughter of Maa,108 . In nomadism, the woman followed the animals from the rear. Her work was to look after the sick animals and young ones of the animals so that they may not fall into predator s hand. This is exactly the role that Norpisia performs. She follows their animals from the rear so as they would not fall into the hands of predators.


Her work was to look after the sick animals and young ones of the animals so that they may not fall into predator s hand. This is exactly the role that Norpisia performs. She follows their animals from the rear so as they would not fall into the hands of predators. This shows that the women performed menial jobs and were not trusted with strong and challenging jobs such as leading the animals from the front and protecting the whole herd as man was expected to do. The Maasai women as defined by Henry ole Kulet were the ones to construct huts. Norpisia makes a temporarily hut called olongoborr, She offloaded poles from one of the donkeys and erected them on the ground. Within no time, she had set a temporary hut of sticks and hides called olongoborr Vanishing Herds, 22 . Women were to construct the houses they lived in and we see women helping Norpisia to erect her first semi-permanent house Vanishing Herds, 180 . Incase of oncoming rains the women had to ensure that the roofs were not leaking at all. If they did not do that they were held as irresponsible. In Is It Possible? 1971 women repaired the roofs in case they were damaged and the rains were either about to fall or were falling by smearing the roofs with mud Is It Possible? 16 . It is also evidenced in To Become a Man 1972 when the rains start falling and drops through the roof at Lesho s father s house, Leshao s father says that he would look for a woman who would plaster their roof since Leshao's mother had died and that was her responsibility. Immediately, two women are seen repairing the Leshao s father s roof To Become a Man, 2 . 25 It is the responsibility of a Maasai woman to have children for procreation of the community as shown by Henry ole Kulet. And that is why Norpisia is thinking of having children before the two of them get old. She tells him that back at her home women of her age had already got their second child: I think it s the way a wife tells her husband how much she loves him and cares for him, whether she has children or not but I think I need to tell you I want to have your child before I get too old Vanishing Herds, 91 . Many women in marriage or before marriage desire to have children.


We notice the passionate feelings that women have for things that they love. Any harm happening to things that they love makes them so emotional that they end up crying. Norpisia cried after a hyena had killed and dragged away one of the sheep. To her it is a painful experience that she cannot bear. She is sad when she leaves behind her home and her relatives. She feels sad when she is separated from her friends at Eorr-Narasha. When the people bid them bye, Norpisia returned his wave, tears welling up in her eyes, she was suddenly overcome by the knowledge that she might never see the people of Eorr-Narasha again Vanishing Herds, 216 . Although it is an emotional parting but Norpisia is overwhelmed by sad emotions unlike Kedoki. She is sad too when she loses her siblings. However, Kedoki was strong and accepted his loss stoically Vanishing Herds, 40 . Such that Norpisia desired to emulate him and be emotionally strong as him. In Is It Possible? 1971 Lerionka s mother is so emotional because white people were to take one boy-child from each household so as to attend school yet Lerionka was her only son. The husband consoles her by telling her that the white men are not only taking their son but It is the boys of all the Maasai Is It Possible?11 . When Lerionka saw her mother crying he soothes her and persuades her to stop crying Is It Possible?11 . In To Become a Man, Leshao s aunt cries after seeing the situation that Leshao was in after the unsuccessful raid that led to one of his legs amputated To Become a Man, 135 . Men were not allowed to cry and this is seen when ole Sulunye, the circumciser wants to see Leshao s circumcised organ and when Leshao is about to cry he is told that Men don t cry To Become a Man, 109 . Women are defined as a weaker sex that is affected by issues such as death. In Vanishing Herds the women are not an exception to this. After the death of Norpisia s elder brother and sister, her28 mother was inconsolable. She became sadder than her husband. She refused to be comforted.


After the death of Norpisia s elder brother and sister, her28 mother was inconsolable. She became sadder than her husband. She refused to be comforted. A woman is seen as a person who is weak and depended on the man for protection. For example, when the group saw several morans, Norpisia scooped her baby and hastily retreated into her Olngoborr, a hut 177 . While Kedoki, Lembarata and Masintet stood ready to defend themselves in case of any eventuality. A woman s weakness is shown when Norpisia faces a herd of rhinos. She runs for her dear life and she cries as she runs. In Is It Possible? 1971 women are defined too as cowards. When strange men come to their homestead they leave one at a time carrying along their children to the bush: And in the end only men were left there Is It Possible?,. 12 . In To Become a Man 1972 women scream and ran from hut to hut snatching up their children who were playing in the moonlight and disappeared into the huts To Become a Man, 132 . When Leshao and Mbulung go to the circumciser s house all the women enter their huts and bring them honey for fear of what may befall them. Their faces too express fear To Become a Man, 96 . Women are defined in terms of having occasional outbursts of anger, mood swings and being stubborn at times by Henry ole Kulet. Just like Norpisia was. And the husband learned to accept and give her, her space during such occasions when she was in such moods Vanishing Herds, 46 . When there is heavy rain she stands in the rain crying until Kedoki comes for her Vanishing Herds, 109 . The narrator portrays that women are not used to being in the wilderness for long. Norpisia though being with Kedoki was tired of loneliness such that she longs for a human soul Vanishing Herds, 53 . This does not bother Kedoki at all. As long as he is with his wife and his livestock he feels quiet okay and not isolated from the people Vanishing Herds, 60 . She weakens too during her pregnancy Vanishing Herds, 156 . 29 Women are defined as shy in front of people by Henry ole Kulet.


As long as he is with his wife and his livestock he feels quiet okay and not isolated from the people Vanishing Herds, 60 . She weakens too during her pregnancy Vanishing Herds, 156 . 29 Women are defined as shy in front of people by Henry ole Kulet. This is expressed when the narrator says, That when the women looked at Norpisia it made her sharply aware of the thin lesos she was wearing. She suddenly felt dizzy as if she was treading in the air. Kedoki quickly took hold of her arm to reassure her. It was then that he realized the damage caused to her mind by the long isolation in the wilderness. She had become xenophobic and was now wary of strangers Vanishing Herds, 129 . This kind of shyness always made women to be humble before their husbands, as well as, subdue. As a result of being described as weaker sex it was therefore, the responsibility of the man to protect the woman. Kedoki, the husband, comes out ready to protect her with a spear. When Norpisia sees a herd of elephants she runs towards him so as to be protected. This shows that Maasai men are the ones to protect their women. For, according to the culture, the women are weaker than the men. It is with this assumption that Kedoki had dismissed the strength of women. He regarded women as gender of little consequence. He saw them as only purposed to procreate but this was changed immediately he found Norpisia. When Kedoki is attacked by cattle rustlers and lies on the ground, he thinks about Norpisia. The norms of the Maa culture stipulates that, man is to protect the woman at all times and not the other way round, a woman was to protect the husband and Kedoki thinks that he has to take care of his wife. He prays that they do not find her and molest her. The narrator says that it was his duty to defend her. He thinks of what they might do to her such as molest her, rape or abduct her Vanishing Herds, 75 . The reason as to why Kedoki is worried about Norpisia is because a woman within Maasai community is viewed as a weakling and it is the role of the man to defend her at any given time.


The narrator says that it was his duty to defend her. He thinks of what they might do to her such as molest her, rape or abduct her Vanishing Herds, 75 . The reason as to why Kedoki is worried about Norpisia is because a woman within Maasai community is viewed as a weakling and it is the role of the man to defend her at any given time. During any raids or fights as said by Leshao in To Become a Man 1972 women are never30 killed because Maasai men do not kill their women because they are considered as weaklings To Become a Man, 95 . In matters concerning the community, the women are not informed. Matters about their forced marriage were discussed in their absentia and dowry paid. Women are married off and dowry paid without their consent. For example without Norpisia s knowledge, Kedoki had proposed to marry her. Kedoki had entered a deal with Norpisia s father and the deal was sealed. She was given out to Kedoki without being consulted Vanishing Herds, 16 . This shows that women did not participate in any decision making and in cases where decisions were made, the women did not oppose at all. It was a norm and custom that the girls knew and it was not a surprise to them when they learnt that their fathers had married them off, so when Norpisia learnt that she had been married off she was not surprised because she was already eighteen years old Vanishing Herds,12 . The definition of any woman beyond eighteen years is marriageable and when it came to that the girl could not question the father because matters concerning marriage lay solely on the father. This is also seen in Daughter of Maa 1990 where Nalotuesha asks Nariku-Nkera, When did women of Maa protest when their husbands wanted to marry? Daughter of Maa, 72 . She reminds her that her husband if he wanted would marry without even asking for her consent for the men made decisions on when to marry and who to marry without asking the wives. Kedoki does not involve Norpisia in decision making. When he recovers from the injuries inflicted on him from the cattle rustlers he holds private discussions with Masintet and Lembrata.


They only come to the place when he calls for them. As such the slaughtering place acts as a space that determines feminine identity among the Maasai. Women were married off to men who they did not know and went with them to their homes in distant places. Norpisia is not exempted from this, She was now headed to an undisclosed destination with a husband she hardly knew Vanishing Herds, 21 . A woman had no right to object to this and she had to follow the decision that had been made by the elders in the community. 32 When a woman is married she is supposed to walk behind her husband. A woman is not supposed to cross any log or any object on her way. It was the work of shepu-Ilkerra to remove it for her. Kedoki and the wife have to walk for long distances even though the two do not have shepu-Ilkerra Vanishing Herds,17 .This, therefore, shows that the man was perceived as the head and it was his role to lead the woman as well as protect her. The Maasai had a way of respecting their elders. Girls and women greeted men by bowing their heads and for their mothers, they kissed them. For example, the narrator says when Norpisia approached her father, bowed to greet him, and went to where her mother was seated and hugged her, kissing her lightly on her lips Vanishing Herds, 14 . A woman was to greet an elderly man by bowing her head. This demonstrated respect for the male counterparts in the Maa community. The old man calls Norpisia, nakeria, a child, a term commonly referred to all the females Vanishing Herds, 140 . The nakeria term defines women as equals to children. Women referred to any elder who is his father s age mate as father, Papaai as Norpisia calls Barnoti s father Vanishing Herds, 141 . Therefore, definition of the traditional Maa woman equaled her to children in the face of male authority. Further, women are defined as submissive by the narrator. Norpisia displays this character when she sees Lemeisssorri, Barnoti s father, she quickly walked up to the old man, stopped a few feet from him and bent her head in greetings.


Therefore, definition of the traditional Maa woman equaled her to children in the face of male authority. Further, women are defined as submissive by the narrator. Norpisia displays this character when she sees Lemeisssorri, Barnoti s father, she quickly walked up to the old man, stopped a few feet from him and bent her head in greetings. He lifted his hand and lightly touched the top of her head Vanishing Herds, 140 . Unlike Kedoki who only extends his hand in greetings. Young boys and all females within the Maa community are supposed to bent their heads to greet any elder who is elderly than them. This shows that women are to be submissive towards the men for it shows their respect towards the elders. 33 Again weapons also defined the superiority of male and female in Maasai community. Women handled a smoothly, slender polished sticks, sticks on which they leaned slightly on. The slender stick was used for supporting them as they walked. This is different from their counterparts who carried spears and knobkerries demonstrating strength and might. For example in Bandits of Kibi 1999 the men carry bows, arrows, spears and knob-kerries Bandits of Kibi, 21 . In Daughter of Maa 1990 Joseph Malon was seen in the evenings working on a new stick or knobkerrie Daughter of Maa, 149 . In To Become a Man 1972 boys carried spears and that is why Leshao carries his too To Become a Man, 1 . The men and boys carried swords in a scabbard tied to their waist To Become a Man, 7 . When Leshao is asked to share meat with Mbulung he draws his sword from its sheath To Become a Man, 10 . Leshao and Mbulung find an old man in the forest carrying a bow, arrows and a quiver dangling on his back To Become a Man,92 . Leshao sees men in his homestead ,as he arrives from his meeting with Mbulung , With spears, some with clubs, some with bows and some with their drawn swords To Become a Man,83 . Maasai women are defined by their height. Mostly, many of them are tall and slender.


Leshao sees men in his homestead ,as he arrives from his meeting with Mbulung , With spears, some with clubs, some with bows and some with their drawn swords To Become a Man,83 . Maasai women are defined by their height. Mostly, many of them are tall and slender. For example, the narrator says that he allowed them to construct their cattle enclosure next to his own while his wife, a tall slender woman draped in colourful lesos, and multi-coloured beads, invited Norpisia into Olgoborr Vanishing Herds,119 . Maasai women are defined as beautiful: Her beauty was accentuated by her sparkling eyes and her beautiful smile. What a beautiful wife he had in Norpisia Vanishing Herds, 219 . In Daughter of Maa 1990 Seleina is described as tall, thin, slender hands, large brown eyes that made look beautiful Daughter of Maa, 61 . Womanhood is also expressed in Vanishing Herds in a number of ways that defines Maasai femininity. Eddah desires to know more about meeting Norpisia so as she knows more about her. 34 Womanhood and sisterhood is normally a concept with women. We find Norpisia and Masintet s wife becoming great friends and inseparable Vanishing Herds, 204 . She finds it hard to separate from her and wishes that her husband would change her mind so as they would stay a little bit longer. She teaches Masintet s wife about herbs and how to cure both the people and the sick Vanishing Herds, 205 . Women are defined as gossipers for when they walked on coming across a group of women who stood by the road, their arms folded across their chests, gossiping as they stared at Norpisia Vanishing Herds, 129 . Therefore, when they see Norpisia they start gossiping about her which makes her so uneasy. In To Become a Man 1972 women, too, are described as gossipers. For example when two women are forced by their husbands to repair Leshao s father s roof they speak ill of Leshao s father unaware that Leshao was hearing To Become a Man, 2 .


Therefore, when they see Norpisia they start gossiping about her which makes her so uneasy. In To Become a Man 1972 women, too, are described as gossipers. For example when two women are forced by their husbands to repair Leshao s father s roof they speak ill of Leshao s father unaware that Leshao was hearing To Become a Man, 2 . When Leshao kept begging for food from neighbour s the women decided collectively that they would not continue feeding two men: Leshao and his father and truly whenever Leshao went begging for flour they would show him empty tins To Become a Man, 9 . When the moran s returned from a successful raid the narrator says that women whispered the news from one ear to another To Become a Man, 100 . Redefinition of Femininity The efforts at redefinition of femininity in Vanishing Herds is highly praised by Henry ole Kulet. Norpisia is bestowed with high praises such that even the representative of the governors praises her for her accomplishment in the resuscitation, rehabilitation and the conservation of the environment. She is described as unsurpassed in organizational skills and leadership qualities35 which enables her to marshal groups of women to plant thousands of tree-seedlings that matured into invaluable forests Vanishing Herds, 8 . Norpisia is presented as a leader. She is elected to lead women in conserving the environment: Sein was convinced that Norpisia was a born-leader. She could successfully lead her community in tackling some of the issues that had contributed to the degradation of the environment Vanishing Herds, 196 . And when the women choose her to spear head the resuscitation of the environment the narrator says , she accepted the challenge wholeheartedly and immediately embarked on forestation Vanishing Herds, 196 . This also shows her will to assist in developing her society through curbing destruction of the forests through reforestation which is one of the many qualities of a leader. Norpisia possesses organizational skills and leadership qualities. Which Amouzou 2006 posits that in Flora Nwapa works, women s roles transcend the domestic and reproductive Amouzou, 101 .


And when the women choose her to spear head the resuscitation of the environment the narrator says , she accepted the challenge wholeheartedly and immediately embarked on forestation Vanishing Herds, 196 . This also shows her will to assist in developing her society through curbing destruction of the forests through reforestation which is one of the many qualities of a leader. Norpisia possesses organizational skills and leadership qualities. Which Amouzou 2006 posits that in Flora Nwapa works, women s roles transcend the domestic and reproductive Amouzou, 101 . This concept is seen in Norpisia whose organizational and leadership skills enables her organize groups of women who plant thousands tree-seedlings that matured into invaluable forests Vanishing Herds, 8 . Her role as a leader transcends the domestic and reproductive roles that initially were portrayed in the earlier works of Henry ole Kulet. Norpisia, can be compared to Penda in Sembene s, God s Bits of Wood 1970 who mobilizes the women and is the spokesman in the strike action, hence, as Fonchingong 2006 argues, Sembene defies the stereotype that women cannot be potential leaders and do not possess organizational capacity through his presentation of Penda Fonchingong,145 . Henry ole Kulet too defies this stereotype that women cannot be potential leaders by presenting Norpisia who leads the women in planting trees. 36 Eddah Sein was recognized by the governor but proposes Norpisia to be awarded. She is therefore presented as unselfish. Through her we learn the qualities of Norpisia. Norpisia is presented as an inspirational leader. She turns the desolate arid land which had been destroyed by charcoal burners, timber harvesters and expansionists into a dense green forest. She reduces the human and animal conflict between them. Norpisia had reared wildebeests that had become an attraction to tourist and formed part of the tourist package that was marketed overseas Vanishing Herds, 210 . Resuscitation, rehabilitation and the conservation of the environment, generally, requires an intelligent mind. Socially, we grow up knowing that men are more intelligent than women but the author redefines this socially constructed concept and shows, equally, a woman can be intelligent and also do activities that require highly skilled brains such as this.


Norpisia had reared wildebeests that had become an attraction to tourist and formed part of the tourist package that was marketed overseas Vanishing Herds, 210 . Resuscitation, rehabilitation and the conservation of the environment, generally, requires an intelligent mind. Socially, we grow up knowing that men are more intelligent than women but the author redefines this socially constructed concept and shows, equally, a woman can be intelligent and also do activities that require highly skilled brains such as this. This redefinition of Maasai femininity is what Flora Nwapa, a womanist ideologist, advocated for in her novels. She presents characters that are intelligent and ready to save the community irrespective of their gender. Amouzou 2006 argues that in Flora Nwapa s novel Never Again, the female character, Kate, seems to be vital source of hope for the generation of society. Women in this novel devote their energy to countering the forces of destruction such as hunger and starvation Amouzou, 101 . This is similar to Norpisia who desires, dreams and even gets involved in saving the forests as well as protecting the wildlife. The concept of pastoralism is socially constructed as a man s activity. However, in Vanishing Herds, the heroine, Norpisia is a famous woman pastoralist . She was said to have miraculously changed an arid and desolate wasteland into a Garden of Eden Vanishing Herds, 7 . As a pastoralist she preserves being the wilderness and faces dangerous situations such as wild animals. She helps the husband in herding the animals. In Is It Possible? 1971 it was the men s role to37 herd. We see Lerionka s father driving cattle, sheep and goats half way, leaving them to the care of his brother, Olodi, and his sons Vanishing Herds, 1 . Lerionka looked after the cattle and calves too Is It Possible?,. 5 . This concept of boys and men herding is also seen in To Become a Man 1972 . Boys looked after cattle and drove them back home. They were known as herdsmen or herds boys for example Leshao is one of the herdsboy who looks after his father s cattle.


This concept of boys and men herding is also seen in To Become a Man 1972 . Boys looked after cattle and drove them back home. They were known as herdsmen or herds boys for example Leshao is one of the herdsboy who looks after his father s cattle. As they herd or brought back the animals the boys would whistle and shout at the animals To Become a Man, 100 . Norpisia is presented as determined and fearless of any threats posed to her as long as she saves life of a human being. When Masintet s mother is bitten on the hand by a crocodile, Norpisia accepts to treat her; however, she tells them that the medicine to use was strong herbal medicine. Lenjirr, Masintet s brother threatened Norpisia by telling her that in case the mother dies, he says, I ll make sure that my spear goes through your rib-cage! Vanishing Herds,183 . This does not scare Norpisia and she says. I ll do it And bear whatever consequences! Vanishing Herds, 183 . The prophetess , Eddah Sein, also has qualities of a strong and unrelenting woman who is ready to rehabilitate the destroyed water catchment areas Vanishing Herds, 161 . The prophetess is said to be courageous and outspoken such that it made her a heroine in that particular community. The narrator says, she was said to have fearlessly confronted matters of environmental degradation with the aim of rehabilitating the destroyed water catchment areas Vanishing Herds, 161 . Women, because they are viewed as weaklings, are supposed to be protected by the men but Norpisia is ready to defend herself based on the skills that she had learnt from her grandmother s38 home. To show that she is quiet composed and not afraid, in the morning when Kedoki questions her whether she had heard strange noises at night she says, No, I didn t Only an occasional cow-bell tinkled Vanishing Herds,26 . Proving that she slept soundly, forgetting that she was actually in the forest and alone in the Olngoborr. Generally, women are culturally perceived as cowards by the narrator, they cannot stand being left in the forest at night all alone by themselves.


Women, within the Maasai community, are viewed as timid, weak, and backward and that they cannot do such things that Norpisia does, however, the author redefines39 what it is to be a woman within his fictional work, Vanishing Herds by presenting Norpisia who fights against the marginalized such as the wildlife. She also resuscitates the environment. Norpisia, in Vanishing Herds, is presented as a very intelligent woman who questions a lot about certain aspects of the environment. For example, she asks the husband why nature introduced predators to disturb such scene tranquility. She is also disturbed a lot about why man keeps destroying the environment. She pursed such aspects as the survival of species in their natural habitat. She realized that human interference with the habitat could only meddle with animals life and make it much more difficult for them to survive Vanishing Herds, 68 . She is passionate about the survival of species such that at a certain time she watched two reed bucks playing and a leopard stalking them: The leopard inched closer and Norpisia felt like shouting to alert the two reed bucks of the danger, but she dared not Vanishing Herds,69 . Norpisia is more concerned about the reed bucks oblivious of her own safeness as far as a leopard is concerned that is totally masculine in nature. Through a stream of conscious we see her intelligence in her reasoning. For example she asks herself: How could anybody in his right mind divert a whole river for his own selfish interests? How could he do that at the expense of the poor herders who had lost most of their livestock on account of the severe drought? How could he make them work on his farm for two days in exchange of water for their animals? She felt distraught and extremely disheartened Vanishing Herds, 121 . 40 We also see how Norpisia intelligently thinks about their safety as well as that of their animals If they had to cross the river. She asks, Do you think it is safe driving our cattle across the river, just yet? Look at the predators across Vanishing Herds, 123 . Norpisia s intelligence supersedes that of her husband.


She asks, Do you think it is safe driving our cattle across the river, just yet? Look at the predators across Vanishing Herds, 123 . Norpisia s intelligence supersedes that of her husband. She tells the husband that there was a need of them to move out of the Olmakarr farm: It is not secret that the fires we have been seeing in the past few days and the hardening drought we are witnessing are sending us a clear message. It is time for us to move out of Olmakarr farm before we are eventually thrown out Vanishing Herds, 153 . Norpisia s intelligence and reasoning is also contrasted to that of her husband. Norpisia reasons so intelligently that makes the husband agree with her. She carefully and skillfully uses idioms so as to build and support her argument. Do you know the reason why the founder said somebody else s cow dries up in the day time? She asked excitedly, beginning to initiate an argument. I believe he wisely meant that a thing that belongs to another could be taken away without warning. Similarly, whether we like it or not, we might be asked to vacate Olmakarr farm the moment the owner thinks our cattle are competing for grass with his Vanishing Herds, 156 . When Kedoki, Lembrata and Masintet were told to vacate Barnoti s farm they recalled the wisdom in Norpisia quoting the founder who said someone else s milk cow dried up at midday Vanishing Herds, 174 . Norpisia had foreseen them being thrown out of the farm but the three men could not see it at all. While the community finds it worth to fight and kill the wild animals for the destruction that they caused, Norpisia thinks contrary. When the old man tells her to join them in eating the maize so that she will help them to fight the wild animals she angrily says; Never! If I were to join the fray, I would join the wild animals and fight you for having41 encroached their natural habitat! Vanishing Herds, 104 . To her wildlife is a significant part in the community and feels that it is her obligation to defend them.


When the old man tells her to join them in eating the maize so that she will help them to fight the wild animals she angrily says; Never! If I were to join the fray, I would join the wild animals and fight you for having41 encroached their natural habitat! Vanishing Herds, 104 . To her wildlife is a significant part in the community and feels that it is her obligation to defend them. Eddah Sein, the prophetess as referred by the community is said to be equally and well versed in the world of art, culture and intellect. She is said to be a woman of high self-esteem. She mingled freely with the lowly pastoralists. If someone tried to discredit her in front of the multitude he or she would face the wrath of people. As a result, she was unassailable. She was always beyond the reach of those who would have liked to put her down Vanishing Herds, 162 . Eddah is well educated and described as unassailable. Therefore, Eddah could not be easily destroyed, defeated or questioned by any one. Eddah Sein is an educated Maasai woman. She reminiscences of the days ten years earlier when she used the route with her parents on her way to and from school, there was no trading centre to speak about then Vanishing Herds, 162 . Maasai girls hardly went to school and when they reached puberty age they were circumcised and sold off to a man that the parents choose for them. Most of the suitors were too old. Therefore, seeing Eddah Sein going through school and becoming an environmentalist redefines the notion of femininity in this fictional work. In both Is It Possible? 1971 and To Become a Man no girl goes to school. The only people who go to school are boys such as Lerionka in Is It Possible? And Leshao and Mbulung in To Become a Man 1972 . Eddah is actually conversant with the reasons as to why the community had to conserve the forests. She emphasized the fact that the forests were the source of rivers, herbal medicine, sacred trees and shrubs: that solemnized ceremonies and which held their people together simply put, forests were the source of life Vanishing Herds, 167 .


And Leshao and Mbulung in To Become a Man 1972 . Eddah is actually conversant with the reasons as to why the community had to conserve the forests. She emphasized the fact that the forests were the source of rivers, herbal medicine, sacred trees and shrubs: that solemnized ceremonies and which held their people together simply put, forests were the source of life Vanishing Herds, 167 . Eddah emphasized about their equal rights to the forest resources. Eddah reminded them that no one had the right to cut down tree. The insatiable42 appetite that both Eddah and Norpisia have towards saving the environment is clearly a redefined role of a Maasai woman. Eddah Sein, equally, is portrayed as an intelligent woman. As we read the novel, we realize that she started an incentive scheme called Sheep for Trees Initiative in which villagers were given a sheep for a fixed number of trees planted Vanishing Herds, 9 . Eddah Sein possesses rare qualities that were hard to come by within the Maa community as portrayed in earlier works of Henry ole Kulet. Women, in the earlier African literature, are not portrayed in doing things that would develop the society. Things to do with economic development were, specifically, left to men. This is the reason that makes Amouzou 2006 argues that It is a fact that from the family circle to the public sphere, women suffer many hardships, simply because they are considered inferior to men. In most traditions and especially in Africa, women are devalued and considered Second class citizens Amouzou, 97 . Simone de Beauvoir 1949 argues that women are constructed by men as passive and inconsequential objects Amouzou, 97 . But this becomes a point of departure in Vanishing Herds because Henry ole Kulet presents very important female characters such as Norpisia and Eddah Sein who helps in resuscitating the environment that had been degraded. Eddah Sein skillfully teaches the community about conservation of forests which also shows the responsibility that she had. She explains that the roots held the soil together and prevented soil erosion while the undergrowth prevented moisture from evaporating Vanishing Herds, 167 .


But this becomes a point of departure in Vanishing Herds because Henry ole Kulet presents very important female characters such as Norpisia and Eddah Sein who helps in resuscitating the environment that had been degraded. Eddah Sein skillfully teaches the community about conservation of forests which also shows the responsibility that she had. She explains that the roots held the soil together and prevented soil erosion while the undergrowth prevented moisture from evaporating Vanishing Herds, 167 . Eddah, further, says that rivers were kept cool by the forest cover and free from pollutants by their interwoven roots that filtered the underground water seepage Vanishing Herds, 167 . In addition, Eddah Sein says that tree leaves absorbed polluted air and other gases in the atmosphere,43 enabling people to breathe fresh air Vanishing Herds, 167 . Her teaching skills portray high rates of intelligence such that it redefines women. Her teaching convinces the community; hence, the narrator says, When she explained the link between forests, rivers and pastures, the people began to understand the genesis of the drought. They could now see how the wanton felling of trees, the clearing of the under growth and the destruction of water catchment areas had all worked together to destroy the environment resulting in the present condition Vanishing Herds, 167 . We learn that Norpisia has medicinal skills. She learnt the art of medicine from her grandmother, enkoibaoni. We learn that the grandmother was a renowned medicine woman who was reputed to possess supernatural powers Vanishing Herds, 12 . The grandmother, therefore, taught Norpisia the art of clairvoyance, divination and incantation Vanishing Herds, 12 . The grandmother was an expert in mixing and preparation of herbal. The narrator says that Norpisia s grandmother used to take her to the forest; she showed her different types of roots, barks, berries and nuts. She showed her how to prepare the medicine as well as cure the people. With this skill she finds, herbs that would use to treat the swelling on Kedoki s leg. We see her so familiarized with such herbs like Olmosilig, Olmagiro-ngiro, Olkonyil, Olkitolosua, Olosesiate and also Olcanilenkashe.


The narrator says that Norpisia s grandmother used to take her to the forest; she showed her different types of roots, barks, berries and nuts. She showed her how to prepare the medicine as well as cure the people. With this skill she finds, herbs that would use to treat the swelling on Kedoki s leg. We see her so familiarized with such herbs like Olmosilig, Olmagiro-ngiro, Olkonyil, Olkitolosua, Olosesiate and also Olcanilenkashe. We also see that Norpisia knows exactly which part of the herb is used for treating. She also knows how to prepare the medicine on her own without being assisted by any one. The narrator too emphasizes this concept by saying, In the afternoon Kedoki watched her as she prepared the herbs. He felt lucky to be with a woman who knew so much about herbal medicine. In less than a week, he was on his way to full recuperation Vanishing Herds, 87 . Supernatural powers were known to be owned by oloiboni, a male Maasai leader. Divines and incantations were, precisely, done by oloiboni or male magicians. But we see Norpisia s44 grandmother possessing such qualities, which she passes on to her grandchild. Norpisia seems to be more in contact with the supernatural spirits. All the time she keeps talking of dreams, especially, that her grandmother visits her in the dream. When four young wildebeest calves, one male, three females appeared from the bush, Norpisia is not surprised. The narrator says that Norpisia , told her husband what she had told him before: that she once dreamed of being asked to go to the highlands and join wild animals to fight human beings who were destroying the animals habitat Vanishing Herds,144 . Maybe, she said, the forces that destroyed the animals habitat were now finally departed, and the four young wildebeests were now finally defeated, and the four young wildebeests were symbolically sent by the gods to accompany their cattle and victoriously match into their liberated habitat Vanishing Herds, 144 .


When four young wildebeest calves, one male, three females appeared from the bush, Norpisia is not surprised. The narrator says that Norpisia , told her husband what she had told him before: that she once dreamed of being asked to go to the highlands and join wild animals to fight human beings who were destroying the animals habitat Vanishing Herds,144 . Maybe, she said, the forces that destroyed the animals habitat were now finally departed, and the four young wildebeests were now finally defeated, and the four young wildebeests were symbolically sent by the gods to accompany their cattle and victoriously match into their liberated habitat Vanishing Herds, 144 . When Masintet, calls her words merely a figment of Norpisia imagination! Kedoki, her husband, warns Masintet by telling him not to dismiss her words for mostly they come true. In To Become a Man 1972 oloiboni was a man s role. He cursed whoever offended a person To Become a Man,32,43 Leshao s father seeks the service of oloiboni so as they would curse ole Sembe, his rival for many years, who had accused his son of stealing and slaughtering his goat. Leshao s aunt, too, is told by oloiboni that Leshao s father would leave his home and start wondering away from his home borrowing. This makes her go quickly to see Leshao s father to confirm the words of oloiboni whether they were to happen. Ifi Amadiume 1987 argues that indigenous spiritual practices empowered women in the person of the powerful Goddess Idemili. Women assumed the roles of Goddesses and their High priests could be men. There were also male deities with female High priestesses Amadiume, 39 . In this argument Amadiume shows that women too could possess supernatural powers which are inclined to African men just like what Henry ole Kulet portrays in Norpisia s grandmother who has some supernatural powers. 45 Another point where womanhood is redefined concerns security. The art of self-defense and selfreliance skills is culturally a male s activity but we learn that Norpisia was taught selfdefense and self-reliance skills by her male relatives who lived with her grandmother.


In this argument Amadiume shows that women too could possess supernatural powers which are inclined to African men just like what Henry ole Kulet portrays in Norpisia s grandmother who has some supernatural powers. 45 Another point where womanhood is redefined concerns security. The art of self-defense and selfreliance skills is culturally a male s activity but we learn that Norpisia was taught selfdefense and self-reliance skills by her male relatives who lived with her grandmother. She mastered the use of such weapons as spears, bows and arrows, knives and knobkerries to the extent that she could wield them as expertly as any man would. She also learnt animal husbandry Vanishing Herds, 13 . Henry ole Kulet redefines the concept of femininity by showing that women too can learn the art of self-defense and also self-reliance. Upon learning such skills they can do it just like any man would do, that is, defend them in case of any attack, as well as, protect the husband and the children. The issue of animal husbandry is also shown to be a quality that Norpisia learnt from the grandmother an issue that too shows that women can be familiarized with and not only the men. The narrator also shows circumstances under which Norpisia had to learn the art of defense. The narrator says that the reason as to why Norpisia had to learn defense skills was because of bandits who were common in the area and had already killed her siblings hence the need for her to learn the defense skills. The author argues that due to the violent nature that is facing the community, that there is need to learn the art of self-defense for example the bandits at the time of attack do not discriminate whether a woman or man. The cultural perception that women and children should be protected should be abandoned and that women too can equally defend themselves so as to build the strength of fighters in times of defending themselves. And to emphasize that women too can defend themselves Kedoki says, If you say my woman is halfman just because she is courageous and dependable, he said smilingly, then, I would agree with you entirely. During the period I have been with her, she had requited my trust in her appropriately by facing all manner of danger46 fearlessly Vanishing Herds, 58 . To Kedoki Norpisia faced many dangers but she stood firmly as a man and not as a coward.


And to emphasize that women too can defend themselves Kedoki says, If you say my woman is halfman just because she is courageous and dependable, he said smilingly, then, I would agree with you entirely. During the period I have been with her, she had requited my trust in her appropriately by facing all manner of danger46 fearlessly Vanishing Herds, 58 . To Kedoki Norpisia faced many dangers but she stood firmly as a man and not as a coward. When a hyena at one time disturbed the couples in the bush, the narrator says that Norpisia knew that there was an intruder and with that Stealthily she got up, picked a spear and stood waiting in readiness Vanishing Herds, 40 . This shows that Maasai woman, irrespective of the previous notion that they were weakling and that it was the Maasai men who would protect them, Norpisia takes a spear and fights just like any other man can do. Norpisia is so happy after she protects the family s animals from the hyenas. She says, I am certain my spear has hit the hyena, Norpisia said confidently, I hope I have hit it at the right place Vanishing Herds, 41 . Kedoki praises her. He notices that just like any man Norpisia is courageous and worthy a champion. In fact, Kedoki is so surprised and with utmost surprise says, What a markswoman you are my love! Vanishing Herds, 41 . Before she got married, Norpisia had vowed that she was going to take the place of Kedoki s slain brother and help him protect their cattle. Culturally, the responsibility of protecting the animals was solely a man s role but the author redefines exactly what it is to be a feminine within the Maa community. Norpisia sounds so revengeful a fact that is not commonly seen with women she says, If I ve killed it, I ll be happy to have avenged the sheep its kith and kin killed in the plains Vanishing Herds, 41 . These words, culturally, are not expected to come from a woman but in Vanishing Herds, Norpisia has been given that chance to say them meaning the authors seeks to redefine what it is to be a Maa woman.


Culturally, the responsibility of protecting the animals was solely a man s role but the author redefines exactly what it is to be a feminine within the Maa community. Norpisia sounds so revengeful a fact that is not commonly seen with women she says, If I ve killed it, I ll be happy to have avenged the sheep its kith and kin killed in the plains Vanishing Herds, 41 . These words, culturally, are not expected to come from a woman but in Vanishing Herds, Norpisia has been given that chance to say them meaning the authors seeks to redefine what it is to be a Maa woman. Although Norpisia is good at self-defense but Kedoki underestimates the strength of Norpisia. The narrator says,47 As he lay down wounded by the cattle rustler, he saw two men each holding a drawn sword, crawling stealthily toward him. His end had finally come, he told himself despairingly. Just then he saw Norpisia! Her slim body stretched out along the ground under a low branch in the dust. In her right hand she held his late brothers spear, in her left hand a bow and two arrows. A quiver dangled down from her shoulders. She was stalking them! He was gripped by an uncontrollable fear. How could a young woman do when pitted against two hardened cattle rustlers? How could he warn her to retreat without the beastly brutes? Who could tell her that she was nothing but a small thin woman thinking she could face two armed men? He was troubled Vanishing Herds, 77 . Here the author compares Kedoki to Norpisia. He shows that women can be even better at self- defense than the men. We see Kedoki has been stabbed by the rustlers but we see Norpisia is very good at stalking the two cattle rustlers. Kedoki feels that Norpisia is weak and cannot fight the two cattle rustlers but Norpisia is so determined that she would fight them alone, which she eventually does. The way Norpisia attacks the two cattle rustlers is so skillful and quiet shocking for Kedoki for she does it so well like any man can do and even better than them. For example, Norpisia is swift in running towards the attackers: Suddenly, he saw Norpisia dart across the open space in the forest.


Kedoki feels that Norpisia is weak and cannot fight the two cattle rustlers but Norpisia is so determined that she would fight them alone, which she eventually does. The way Norpisia attacks the two cattle rustlers is so skillful and quiet shocking for Kedoki for she does it so well like any man can do and even better than them. For example, Norpisia is swift in running towards the attackers: Suddenly, he saw Norpisia dart across the open space in the forest. Her first step was a full stride in a headlong dash at the open space before Kedoki s mind figured out what his eyes were seeing. She was running fast, her slender body bowed backward with her right arm raised high above her head, the muscles in it knotted, as firmly held her spear. Her eyes were wide open and her lips drawn back from48 her teeth in an expression of wild fury. She hurled her spear, which forcefully flew through the air toward one of the two men. The tall man, who Kedoki recognized as the one who, wounded him, glimpsed at her belatedly and raised his sword as he quickly got up to face her. The sharp end of Norpisia spear pierced into him, sending him sprawling, with blood gushing off his rib cage like crimson water from a fountain. Before the other man could attack her Norpisia had shot an arrow at him. The arrow got him squarely between his shoulder blades. The man yelled as he fell backward, fatally wounded Vanishing Herds, 78 . We see Norpisia killing the cattle rustlers, she does it single handedly. She has good tactics at selfdefense. This is shown by how she positions herself, how she runs towards the cattle rustlers and how she throws the spear. It shocks Masintet so much because ,initially ,he thought that the two cattle rustlers had been killed by Kedoki and with this Lembrata says, Only Enkaikipiani can manage such a feat! I would say with certainty that this is not a woman but a man! Vanishing Herds, 80 . The author juxtaposes the strength of Norpisia to Masintet and Lembarta, Kedoki s friends. The narrator says that Norpisia killed two cattle rustlers while the two only killed one cattle rustler.


I would say with certainty that this is not a woman but a man! Vanishing Herds, 80 . The author juxtaposes the strength of Norpisia to Masintet and Lembarta, Kedoki s friends. The narrator says that Norpisia killed two cattle rustlers while the two only killed one cattle rustler. This shows that femininity has been redefined in such a way to show that the previously weaker sex is much stronger than their men counterparts. Although Kedoki fears for his wife s courageous trait but Norpisia is not at all because she had killed other wild animals before at her grandmother s place. Kedoki still has the traditional perception of what it is to be a Maasai woman although this Norpisia herself is beyond this traditional femininity as portrayed by the author. Norpisia is not scared by the wild animals as Kedoki thinks, for her she feels that she is equal to the task. Kedoki found the following morning49 the dead hyena and Norpisia s spear penetrating its rib-cage and that it had pierced its heart. He is so surprised and at this juncture he says that she is full of surprises. He asks, Who would have ever thought a woman could throw a spear so forcefully as you did? Vanishing Herds, 42 . In To Become a Man 1972 it was men who killed fierce wild animals such as the lion. We see this when a group of morans, Leshao included, goes to kill a lion. Fortunately, Leshao kills it hence emerging as the most celebrated moran To Become a Man, 112 . The killing of the hyena by use of a spear surprises Kedoki a lot for still he does not believe that a woman could throw a spear so forcefully as Norpisia did and she was also good at aiming and not missing her target Vanishing Herds,42 . Through the stream of conscious, we learn that Norpisia knew a lot that contradicted the social cultural norms of the Maasai and she feared showing her husband since she had seen the way he had reacted when she had speared the hyena Vanishing Herds, 42-43 .