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 . Kedoki, previously, held women with little contempt but Norpisia changes this perception; his attitude towards women had been, until he met Norpisia, dismissive, regarding them as a gender of little consequence, required only for the purpose of procreation. He had therefore; surprisingly found the relationship with her to be totally different experience Vanishing Herds, 43 . This attitude of belittling women was there within the Maasai community such that women are referred as Nakerai, a child. Therefore, it surprises Kedoki when he sees such a woman who is so strong and defiant and has a strong personality than a woman. Amouzou 2006 argues that in Things Fall Apart 1966 Women are lumped together with children because it is generally accepted that they are unimportant creatures who have nothing significant to contribute to nation building Amouzou, 223 . 50 The Maasai culture is constructed in such a way that it was the men who carried a bow, arrows and quivers dangling on their shoulders. But the author reconstructs this by allowing Norpisia, a woman to carry them. The narrator says, Kedoki walked down the slope briskly with his spear held firmly in his hand, while Norpisia, a bow and the arrows in her hand, and a quiver dangling down her shoulder, followed behind him Vanishing Herds,54 . And to show that the role of weapons was basically what defined a man, Lembarta, a young man who joins the couple in the forest is worried to see Norpisia armed with bows and arrows like a man.


But the author reconstructs this by allowing Norpisia, a woman to carry them. The narrator says, Kedoki walked down the slope briskly with his spear held firmly in his hand, while Norpisia, a bow and the arrows in her hand, and a quiver dangling down her shoulder, followed behind him Vanishing Herds,54 . And to show that the role of weapons was basically what defined a man, Lembarta, a young man who joins the couple in the forest is worried to see Norpisia armed with bows and arrows like a man. Upon Kedoki s introduction of his wife, Norpisia, to the two men, Masintet and Lembarta, the narrator says, and the young man knitted his brows in consternation as he looked at Norpisia, a woman armed with bows and arrows like a man Vanishing Herds, 55 . In Daughter of Maa 1990 weapons such as spears were carried by men Daughters of Maa, 109 . In The Hunter 1985 we see men fighting using their sword which was put in a scabbard and supported by a beaded belt tied around his loins The Hunter, 4 . Leseiyo fights with a knobkerrie and a sword. Men carry spears, wear pig-tails made into fine lines and smeared with fat mixed with red ochre The Hunter, 10 . Warriors carry long spears, sword and long oval shield of buffalo. Not anywhere in these works show a woman carrying such weapons or even fighting. Masintet, too, cannot hide his anxiety by asking his friend, Who is this lass then, who looks half man, half woman? Vanishing Herds, 56 . Kedoki defends his wife by saying, I want to assure you the woman you saw is certainly not half-man, half-woman. She is a real woman and she is my wife Vanishing Herds, 57 . The author intended to show that it is not weird for women to hold weapons for the fact that it was male s previously role but women can do it without looking odd. In fact Masintet emphasizes his shock by saying, It is odd seeing a woman carrying a bow and arrows with a quiver dangling down her shoulders like a man.


She is a real woman and she is my wife Vanishing Herds, 57 . The author intended to show that it is not weird for women to hold weapons for the fact that it was male s previously role but women can do it without looking odd. In fact Masintet emphasizes his shock by saying, It is odd seeing a woman carrying a bow and arrows with a quiver dangling down her shoulders like a man. Kind of weird, isn t she? Vanishing51 Herds, 57 . Although according to Masintet finds it kind of weird for a woman to carry such weapons but Kedoki says that it s the product of the environment that has turned her so due to the harsh life of the wilderness. Therefore, she has also learnt the art of defense in cases of a dangerous occurrence. Henry ole Kulet redefines the aspect whereby a Maasai woman had to be protected by the husband or the elder sons. He shows that a Maasai woman too can defend herself equally to the way men can do with no fear at all. The author also shows that as a woman, Norpisia felt that she could also participate in keeping vigil just like the husband did. She tells the husband that from that night she would take the place of his late brother and that night she would keep vigil and her husband to sleep Vanishing Herds, 26 . Although the husband refuses, but through a flash back, we learn that Norpisia was equal to the task. She, previously, had killed ten hyenas, consistently, after attacking her grandmother s animals. For ten consecutive nights, she did it using a spear. As a matter of fact, Norpisia, tells the husband to try her and if she was not good to withdraw her because she left all behind that she loves so as to be with him. Norpisia is assertive and believes that she is capable of keeping vigil just like the man Vanishing Herds, 27 . Norpisia is always ready, irrespective of circumstances; to protect their herd. When a pack of hyenas chased wildebeest at night, She quickly got out of the Olngoborr in pitch darkness and collected a few stones from the ground. She threw them at the hyena to drive them away from near the cattle enclosure Vanishing Herds, 93 . This is a very brave and courageous act that Norpisia possesses.


When a pack of hyenas chased wildebeest at night, She quickly got out of the Olngoborr in pitch darkness and collected a few stones from the ground. She threw them at the hyena to drive them away from near the cattle enclosure Vanishing Herds, 93 . This is a very brave and courageous act that Norpisia possesses. Norpisia cries for the loss and killing of their animals by the hyenas. This fact is, socially, a passionate feeling for the Maasai men who, culturally, love their animals. This shows that women52 too can passionately love their animals. With this the narrator says, On seeing Norpisia weeping for the loss of a sheep that was killed by the hyenas, Kedoki understood her anxiety. He shared her feelings of devastation and loss Vanishing Herds, 32 . The passion that Norpisia has for birds is another skill that the author has used in the novel to redefine femininity. Norpisia knows the names of the birds very well and apart from that she knows how to communicate to them by whistling at them and even imitate bird calls. This skill she learned from her grandmother: Norpisia softly whistled replicating the bird song so precisely that the mother bird stopped feeding its chicks and momentarily turned in her direction, looking for another bird. Norpisia whistled again and the bird took a few steps toward her. When she lived with her grandmother, she taught her to imitate bird calls. When she had gained skill, she would call them and they would come expecting to see other birds of their kind Vanishing Herds, 52 . Such a skill of imitating the birds is a special art. Norpisia has multiple skills such as whistling in cases where she could detect a dangerous animal Norpisia whistled hence alerting the husband of the impeding danger. She could whistle to control the rear as well as alert that there was danger. Norpisia walked leisurely behind the herd, whistling and shouting at a sheep here and a goat there, when they started to break away Vanishing Herds, 122 . Norpisia possesses a good art of storytelling which mesmerizes even the prophetess.


She could whistle to control the rear as well as alert that there was danger. Norpisia walked leisurely behind the herd, whistling and shouting at a sheep here and a goat there, when they started to break away Vanishing Herds, 122 . Norpisia possesses a good art of storytelling which mesmerizes even the prophetess. Kedoki thinks every time she tells a story it feels like the first time, Although he knew her story well, he was nevertheless drawn to the refreshing way she rendered it. She was clear and precise with exemplary word choice, accompanied by evocative gestures She revealed how she was trained to mimic birds and53 animals sounds and how she eventually managed to imitate them with such finesse that even the birds and the animals could not tell the difference between the mimicked sound and that which was their own Vanishing Herds, 171 . Maasai men are outstanding when it comes to the role of herding but this has been redefined in Vanishing Herds such that, Norpisia, a Maasai woman is seen to be very good at herding. This is shown when the narrator says, Later that day, as he drove the herd through a wooded area, it pleased him to see her take charge, walking up and down controlling the movement of the cattle so that they slowed down to graze between bushes Vanishing Herds, 21 . This refutes the argument by Hammod and Jablow 1992:150 who argue that An African woman s role is limited to sexual and commercial labour: satisfying the sexual needs of men, working in the fields carrying loads, tending babies and preparing food Kisiang ani ,13 . This is not the case as seen in Vanishing Herds the woman is placed high above traditional roles. The calling of prophecy, culturally, is predominantly men s responsibility but in Vanishing Herds shows that a Maasai woman can, equally, become a prophetess who can foretell the future in truth. For example when the prophetess , Eddah Sein, visited Kedoki s village she told them about consequences and hazards of climate change. And true to her words, it came to happen and the narrator says, two days after she left the village, quite unexpected thunderstorms suddenly burst with unrestrained ferocity. The lightening that followed was vicious.


For example when the prophetess , Eddah Sein, visited Kedoki s village she told them about consequences and hazards of climate change. And true to her words, it came to happen and the narrator says, two days after she left the village, quite unexpected thunderstorms suddenly burst with unrestrained ferocity. The lightening that followed was vicious. Its great crackling tongues blasted any men, animals or trees in its path. Dung plastered as well as grass thatched roofs leaked so badly that many families, for the next few days, lived in quagmire Vanishing Herds, 158 . We also see that femininity has been redefined in Vanishing Herds in such a way that the main character Norpisia does her role intelligently: Norpisia brought up the rear, occasionally54 combing the bushes thoroughly to ensure that no kid, lamb or calf was left behind Vanishing Herds, 71 . She did her role passionately and showed high levels of responsibility. She loves their animals just like Kedoki loves them and she is not ready to see that any of them is left behind or killed by wild animals. Norpisia is obsessed with the need to save wild animals and preserve their habitat Vanishing Herds, 154 . This is expressed through her encounter with her grandmother which has also been highlighted and vividly described. Her grandmother, through dreams, advices her to join animals and fight alongside them ,so as to reclaim their habitat. Her grandmother urged her to request her husband to brand the wildebeest and allow them to stay among the herd for some time Vanishing Herds, 155 . Norpisia s desire to save the wild animals is portrayed when she begs her husband, Kedoki to accept the four beasts and to brand them with their clan s marks. To Norpisia she does what the other men like Kedoki, Lembrata and Masintet could not do. Eddah helps the community plant trees; she assists them to plant indigenous trees seedlings which the community had brought. Eddah had chosen an area that was adjacent to Olmakarr farm to symbolize future activities in that area where the forest was destroyed. Wherever she planted trees, she always erected a bill board with a picture of a green tree, which she said was a symbol of life Vanishing Herds, 166 .


Eddah helps the community plant trees; she assists them to plant indigenous trees seedlings which the community had brought. Eddah had chosen an area that was adjacent to Olmakarr farm to symbolize future activities in that area where the forest was destroyed. Wherever she planted trees, she always erected a bill board with a picture of a green tree, which she said was a symbol of life Vanishing Herds, 166 . Women are presented, in the task of planting trees in Eorr-Narasha, as hard working, for the first time in the history of Eorr-Narasha, women were way ahead of men in the number of livestock they brought into their homesteads. Most women earned more sheep than their men Vanishing Herds, 202 . For example Norpisia earned fifty-five sheep while her husband, Kedoki earned fiftyfive sheep. Lembrata and his brother Masintet earned twenty-five sheep each, while Ngoto55 Lesiamin, Masintet s wife, got forty-five sheep. This extract shows that women are more active than their men which, initially, is not the case within the Maa community. Kedoki, Norpisia s husband marries because he wants someone to assist him drive the herd of cattle. This shows that Kedoki believed that a woman too can control a large herd, protect them from predators and more so cattle rustlers. When, Norpisia s father agreed Kedoki to marry her, the narrator says, He was delighted that he had someone to assist him make weighty decisions Vanishing Herds, 19 . This shows that the fact of decision making which was culturally men s role can also be done by women. Women were not involved in any decision making. It was actually the work of men to do it. The womanist ideology does not negate men, they view them as important in the society but what they advocate for is recognition of a woman as an equal partner. Although, a male writer, Kulet, shows that Kedoki wants to marry for companionship and not the previous held myth that a woman s sole purpose is procreation. The love that Kedoki has for Norpisia makes him assist her to make a hut which was a woman s role. Norpisia fears that his friends might find him doing it.


Although, a male writer, Kulet, shows that Kedoki wants to marry for companionship and not the previous held myth that a woman s sole purpose is procreation. The love that Kedoki has for Norpisia makes him assist her to make a hut which was a woman s role. Norpisia fears that his friends might find him doing it. This reconstructs the traditional norms whereby only women constructed houses and did many house chores but this has been reconstructed, While Masintet and Lembarta cut thorn branches to construct the cattle enclosure, Kedoki joined Norpisia and helped to offload the donkeys. Norpisia had made him breach some cultural norms, a situation that he knew would be frowned upon by other men if they came to know about it Vanishing Herds, 105 . We see this when the narrator says, They both put up the Olongoborr, anchoring poles into the ground to support the roof that was made of several hides linked and made to overlap one on top of the other. The oblong, dome-like structure had an opening at the top to let out smoke,56 if they needed to make a fire inside, though they seldom did Vanishing Herds, 105 . We also see Kedoki assisting Norpisia to gather firewood, a responsibility that was primarily women s. Therefore, the sharing of responsibility draws these two couples more closer to each other. Sharing of responsibility makes the couple happy with each other. For example, the narrator says, Once the Olngoborr was up, Kedoki went out to gather firewood while Norpisia lit the fire and began to prepare their evening meal Vanishing Herds, 105 . Norpisia s passion to save their animals demonstrate clearly that, she too, is involved in their property, Norpisia herbs came in handy to treat the animals, but at times the sick ones were so many that the herbs ran out before treating all of them Vanishing Herds,115 . In To Become a Man 1972 it was a woman s role to fetch firewood To Become a Man, 40 . Juliana Sam-Abbenyi Makuchi 1993 argues that one of the problems facing women in Africa is women s pleasure and the denial of pleasure for women which has also been one of the issues addressed by feminists Makuchi, 42 .


Norpisia s passion to save their animals demonstrate clearly that, she too, is involved in their property, Norpisia herbs came in handy to treat the animals, but at times the sick ones were so many that the herbs ran out before treating all of them Vanishing Herds,115 . In To Become a Man 1972 it was a woman s role to fetch firewood To Become a Man, 40 . Juliana Sam-Abbenyi Makuchi 1993 argues that one of the problems facing women in Africa is women s pleasure and the denial of pleasure for women which has also been one of the issues addressed by feminists Makuchi, 42 . Women are married for the sake of procreation and not for sexual fulfillment it is the man to ask for sex and not vice versa. A Maasai woman, culturally, is married for procreation. The man hardly shows openly any love towards her wife in case the man wants to have sexual intercourse with the wife, it is his prerogative to decide on when and with who but in Vanishing Herds, the author has redefined the concept of femininity by showing that the Maasai men are shown in Vanishing Herds as capable of expressing their love to their women openly and that they are not shy in doing so. This is evidenced when Norpisia is about to be attacked by a, rhino, Kedoki realizes that It dawned on him that he had to secure her safety and her well-being. It also dawned on him that he loved her more than he ever believed possible. Until57 then, he did not know he could love so much, let alone think that he nearly lost her to the beast From then, henceforth, he declared his eye would always be on her and for the first time since they became husband and wife, they held hands affectionately as they walked together back to where their livestock grazed peacefully Vanishing Herds, 30 . Maasai husband and wife, rarely, mingle together they only meet when it is necessary and showing their love openly is such a hard thing to find in this community as expressed in the earlier works of literature. Loving a woman in Vanishing Herds has been redefined when Kedoki expresses his love openly hence showing how he appreciates Norpisia.


Until57 then, he did not know he could love so much, let alone think that he nearly lost her to the beast From then, henceforth, he declared his eye would always be on her and for the first time since they became husband and wife, they held hands affectionately as they walked together back to where their livestock grazed peacefully Vanishing Herds, 30 . Maasai husband and wife, rarely, mingle together they only meet when it is necessary and showing their love openly is such a hard thing to find in this community as expressed in the earlier works of literature. Loving a woman in Vanishing Herds has been redefined when Kedoki expresses his love openly hence showing how he appreciates Norpisia. He loves Norpisia and does not want to share her with the community: She knew it was true that he loved her. She had always known it and saw it in his eyes. Yes, she had always seen it in his brilliant, vivid, black eyes that caressed her with their look. His eyes always expressed the emotions that his cultural sensibilities could not allow him to show, and he tried so hard to keep them under control Vanishing Herds, 221 . Because of how the position of Maasai women has been redefined, we see that Kedoki, Norpisia s husband pays a keen interest to what Norpisia said. He listened attentively to what she had to say. He never gave an immediate answer but he pondered about it for some time. He allowed; Norpisia a chance to express her opinion which he never put down. The issue of having a child to inherit the father s name especially a son is normally the desire of any man but in Vanishing Herds we see that it is Norpisia, a woman who is bothered about it for Kedoki still feels that they still have a long way to go. Even when his friend Masintet teases him about him being Lesiote, a man who cried upon seeing a woman and thinking that her manhood58 had been eaten by terrible disease, he still persists for them to wait until they are out of wilderness. Norpisia is worried that Kedoki might die and leave her without a child. She certainly need his son to inherit his name and cattle Vanishing Herds, 91 .


Even when his friend Masintet teases him about him being Lesiote, a man who cried upon seeing a woman and thinking that her manhood58 had been eaten by terrible disease, he still persists for them to wait until they are out of wilderness. Norpisia is worried that Kedoki might die and leave her without a child. She certainly need his son to inherit his name and cattle Vanishing Herds, 91 . She tells Kedoki about it 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 . But Kedoki responded by saying, You have a long way to go ... You are still very young Vanishing Herds, 91 . She purses the topic further by giving an example that Women of my age back at Olomuriti are already getting their second child 92 . Although, Norpisia persists the topic, which really is a man s concern Kedoki respond by saying that: he should be the one complaining and not her. Kedoki thinks that Norpisia has experienced so much in her short time. The concept of having children does not bother Kedoki but it keeps nagging Norpisia to the extent that She remained awake thinking of their discussion that evening about children Vanishing Herds, 93 . During pregnancy women are normally very weak but Norpisia who is pregnant says that if they decided to move out of the farm that she would manage in the wilderness contrary to the fear that the husband has for her that she might not manage Vanishing Herds,156 . Norpisia is concerned about her child s career therefore, has a career chosen for their son Kinyamal that is when he grows up she wanted him to be a game warden. This, therefore, shows that Norpisia was conversant with better jobs and also she knew that her son would help in protecting the wild animals. The narrator shows how Norpisia appreciates nature. When they enter Olkarsis farm she finds the air fresh, sharper and clean. The narrator describes Norpisia s experience as A cool fresh scent of lush green vegetation caressed her nostrils pleasantly.


The narrator shows how Norpisia appreciates nature. When they enter Olkarsis farm she finds the air fresh, sharper and clean. The narrator describes Norpisia s experience as A cool fresh scent of lush green vegetation caressed her nostrils pleasantly. She inhaled the luxurious air, filling her59 lungs with its invigorating freshness. What a contrast between the fresh air that farm and dusty and oppressive air that blasted them daily in the windswept plains. Here, every plant was olive green Vanishing Herds, 126 . Norpisia seems to be excited of her surrounding unlike her husband, Kedoki. She admires the animals found in Olkarsis farm: She stopped and stared, spell bound, at a large herd of black and white pedigree cattle that grazed contentedly in a field of tall green grass Vanishing Herds, 127 . She is so surprised by their udders which to her are amazingly large and heavy. She is further amazed to see long-bearded Angora goats, with long-haired white coats and horns that faced backward and tapered off to a point Vanishing Herds, 127 . Her optimism supersedes that of her husband. She is optimistic. After seeing the animals in Olkarsis, she believes that one day their animals will be like that and she says. Norpisia s optimism is vividly shown where the narrator says, Hope, optimism and enthusiasm began to take root in her heart. She began to dream positive dreams. She saw herself exciting the gloomy, despondent and hopeless world and entering into a world where there was no social stratification, such as pastoralists, herders, nomads, sedentary or any other Vanishing Herds,131 . Conclusion From the discussion of Vanishing Herds we find that Henry ole Kulet has defined and redefined Maasai femininity largely through the protagonist Norpisia. She is shown as a woman who champions for the well-being of the entire society. Norpisia s deeds in saving the environment and taking care of cattle raises her image to that of a saviour within the patriarchal society where the destiny of the community had always depended on men and not women. Ironically, in these roles Norpisia is also performing a role that society had reserved for women that of nurture. She uses her skills to nurture the community.


Norpisia s deeds in saving the environment and taking care of cattle raises her image to that of a saviour within the patriarchal society where the destiny of the community had always depended on men and not women. Ironically, in these roles Norpisia is also performing a role that society had reserved for women that of nurture. She uses her skills to nurture the community. The character of Eddah Sein is another woman who redefines60 Maasai femininity in the text. She does this through prophecy which has been a preserve of the males in the Maasai community. Overall, we see women being redefined in spaces hitherto considered sanctum of men: decision making with regards to cattle and landholding, cultural belief systems like prophecy and the space of the hero in society. CHAPTER THREE EXAMINING FEMININITY IN BLOSSOMS OF THE SAVANNAH Definition of Femininity Boy-child is highly valued in Nasila community as presented in Blossoms of the Savannah and this kind is seen by the fact that ole Kaelo desired boys but, unfortunately, he ended up with two girls who were not highly regarded in this particular community: When his wife got pregnant the second time, he prayed for a healthy baby boy Blossoms of the Savannah, 10 . A girl, as a child, is not valued as a boy child and this is the reason as to why when Resian is born the father, immediately, dislikes her for he thought that the wife would bore him a boy who would continue the ole Kaelo s name. A boy-child carries the family s name to the next generation. It is with this view that ole Kaelo61 prayed for a healthy baby boy who would carry the Kaelo s name to the next generation Blossoms of the Savannah, 10 . After the wife gave birth to a baby girl, ole Kaelo becomes annoyed because he desired a baby boy therefore he hated Resian right from her childhood. The boy child continued his father s name and in Is It Possible? 1971 Lerionka vows that he would continue his father s family name, ole Sururu Is It Possible?,. 3 . Lerionka, according to the narrator, feels that he has the responsibility of restoring and carrying the honour of Sururu s name to the coming generations Is it Possible?,3 .


The boy child continued his father s name and in Is It Possible? 1971 Lerionka vows that he would continue his father s family name, ole Sururu Is It Possible?,. 3 . Lerionka, according to the narrator, feels that he has the responsibility of restoring and carrying the honour of Sururu s name to the coming generations Is it Possible?,3 . The issue of boys being valuable more than girls in Maasai community is further seen when Sopia, the chief advices Lerionka s father to remarry so as to have more son because he had to give out Lerionka to go to school Is It Possible?,14 . Women were, customarily, defined by the number of children that one bore and the sex of the children. The Boy-child was more valued than girl child. Boys were given better education while girls were married off at an early age. An example is that of ole Supeyo, ole Kedoki s friend. He has sent his boys to school and have reached university level while the girls are circumcised and married off Blossoms of the Savannah, 21 . So girls were not valued. They were taken as sources of wealth. Women were defined by the fact that they bore children. If one did not, she had to participate in traditions that included all the barrens to pray for a long time so as to conceive. They sung ancestral prayer songs and praises known as Enkai Aomon Entomon, this was a prayer exhorting God to open women s wombs. Due to the behavior shown by the community towards the barrens, the barren women were so violent and aggressive such that if any man refused their wives to participate in the prayer, one was mobbed and thoroughly beaten by these women and all the animals drawn62 out of their kraal and some animals were roughly slaughtered. The women were defined and thus respected if they bore children. We see that when ole Musanka blesses Taiyo he says that She will be a mother of the next leader of Nasila and Maa Blossoms of the Savannah, 54 . A mother was defined by her ability to conceive children. Women were married into polygamous marriages. They had no opportunity to refuse to be married off to a polygamous family. Each wife had her own house away from the husband.


Women were married into polygamous marriages. They had no opportunity to refuse to be married off to a polygamous family. Each wife had her own house away from the husband. It was only, when the husband wanted any of them that she would go to his house in turns according to his preference. The women were expected to be friends and care for the children, equally. Uncle Simiren s home is polygamous but they all lived in harmony and they respected their eldest mother Blossoms of the Savannah, 16 . Women were married to one man, as many as the man wanted. For example, Oloisudori had married six women and he still wanted to marry Resian. The women had to fulfill certain conditions and they had to agree to live a certain pattern of life. If a woman did not pass the test, one was rejected by the man. There was a yard stick that was used to measure the women s suitability. When the women entered the marriage they were expected to respect other wives and their position in that marriage. Women and girls were not to answer back their male counterparts no matter how annoyed they were. They were to be humble and swallow their bitterness. This is the reason as to why Resian s father slaps her for talking to him in a disrespectful manner. We see this in Daughter of Maa 1990 when Nariku-Nkera s husband wants to marry another wife and Naloutuesha confirms that a Maasai man can marry as many wives as possible and no one can stop them. For example she asks, When did women of Maa protest when their husbands wanted to marry? Daughter of Maa, 72 . Nalotuesha reminds Nariku-Nkera that her husband would marry without63 even asking for consent for the men made decisions. In To Become a Man 1972 a woman does not make any decision and if she tries to do she is rebuked harshly. When Leshao s mother persuades Leshao s father to take Lerionka to school as the rest of the children he says, Woman! This is my home. It is not ours. It is mine. I do not know why you keep on forgetting this even after staying with me all these years. But for the sake of saving you the trouble of trying to remember what I have repeatedly said, get this straight.


It is mine. I do not know why you keep on forgetting this even after staying with me all these years. But for the sake of saving you the trouble of trying to remember what I have repeatedly said, get this straight. This home belongs to Kerea ole Merresho alone- To Become a Man, 4 . The women seem to accept polygamy and FGM. When the girls came from Nakuru some women came to look closely at Taiyo and Resian to see if they were marriageable so as they comment them to their husbands so as they become their inkainito co-wives . Others came looking for potential wives for their sons while enkaitoyoni midwife and enkamuratani circumciser came to make acquaintances with potential clients Blossoms of the Savannah, 37 . Because of all what women went through, we see them accepting the culture of their community. And accepting the culture of looking for their children suitors and also the fact that they had to undergo FGM. In a polygamous family, the eldest wife was respected by everyone in the family. Many activities such as slaughtering of a goat took place in her house. This is shown by the narrator when he talks about Yeiyo-botorr who was the eldest wife of Simiren and who was highly respected by the other family members. This is seen when she is at Mama Milanoi s home and Resian argues with her concerning cultural aspects such as the role of the woman. Resian s mother becomes so annoyed and sees it as disrespect. A Maasai woman does not find her own suitor. The parents find her the suitor of their choice. For example, Mama Milanoi does not find her own suitor as described by the narrator. Her parents find64 a suitable suitor for her: The suitor was a young man who was reputed to be an upcoming businessman, her parents were satisfied that their daughter would not only be in safe hands, that their grandchildren would have a dependable protector. After what appeared to her to be lengthy protracted negotiations, the parties agreed and she was betrothed Blossoms of the Savannah, 30 . As a woman, the traditions dictated that one did not resist a suitor that the parents had selected for them and that is why Mama Milanoi accepts to be married to ole Kedoki without any resistance.


Her parents find64 a suitable suitor for her: The suitor was a young man who was reputed to be an upcoming businessman, her parents were satisfied that their daughter would not only be in safe hands, that their grandchildren would have a dependable protector. After what appeared to her to be lengthy protracted negotiations, the parties agreed and she was betrothed Blossoms of the Savannah, 30 . As a woman, the traditions dictated that one did not resist a suitor that the parents had selected for them and that is why Mama Milanoi accepts to be married to ole Kedoki without any resistance. Tradition did not allow her to offer any and as expected of her, she did not resist Blossoms of the Savannah, 30 . The culture did not allow women to find their own suitors. We see this through Mama Milanoi who upon seeing her daughter Taiyo happily and so in love with Parmuat the narrator says, She let her heart wander and wondered what might have happened had she met a handsome young man such as the one her daughter was speaking with, fallen in love and got married. If she had such an opportunity, what might her life have been? May be she would not have been joined at the hip with a bully like Blossoms of the Savannah, 49 . This shows that Mama Milanoi desired to find her own suitor but was not allowed. Fathers have the right to protect their daughters and that is why they choose suitors for them. This is the reason why ole Kaelo makes a decision that he was not going to allow his daughters ignorance destroy her future. As a father, he declared, he had a God given duty to guide her to secure future; to lead her to the honey pot that would be part of her future. Whatever happened Resian was to be married to Oloisudori 195 . The parents think that they can get better suitors for their girls than the girls themselves. Women are expected to fall in love with their husbands later after the marriage. For example Resian is said that she will fall in love with the palatial home when65 later she sees that is set before her such that she will curse her stubbornness for her refusal to get married to Oloisudori. Fathers have a right to take the dowry of girls form their suitors without the girls knowing or even consenting to it.


Women are expected to fall in love with their husbands later after the marriage. For example Resian is said that she will fall in love with the palatial home when65 later she sees that is set before her such that she will curse her stubbornness for her refusal to get married to Oloisudori. Fathers have a right to take the dowry of girls form their suitors without the girls knowing or even consenting to it. In Daughter of Maa 1990 the love to protect the daughters is seen through Nalotuesha who prefers her husband to marry Anna Nalangu rather than Anna Nalangu to be married by Joseph Malon, her daughter s boyfriend, who is also in love with Anna Nalaungu, who might end up hurting her daughter s heart. Girls are to be married off to people they do not make their own choice and they are to be circumcised before marriage in Blossoms of the Savannah. A girl has to be married off to an old person, even older than her father and is not to be questioned because that is the Maasai custom. This is evidenced by Oloisudori who is older than ole Kaelo and wants to marry Resian who is still young. Physical appearance defines the women of the Maasai. The notion that the Maasai women are so beautiful and well-made physically is expressed by the narrator through Mama Milanoi who is tall and has full and heavy breasts, slender waist, and wide hips and seductively curved. Women within the Maa community are defined as beautiful. Resian and Taiyo are defined too as being beautiful. Resian has a pretty face. Oloisodori gets attracted to Resian and the narrator describes Resian as he admired her physical and sensual attraction especially those of her full breasts, her strong and supple waist, the curve of her wide hips and her shapely long legs Blossoms of the Savannah,114 . The definition of beauty is big, solid, gleaming black eyes, full lips, sparkling white teeth planted on black gums. For example, Resian is described as taller than the old woman, had long slender limbs and high firm breasts. She had a narrow waist that tapered down, swelling out to bulging66 hips. Her arms and legs were slender but shapely she moved with a natural gait and pride Blossoms of the Savannah, 263 .


The definition of beauty is big, solid, gleaming black eyes, full lips, sparkling white teeth planted on black gums. For example, Resian is described as taller than the old woman, had long slender limbs and high firm breasts. She had a narrow waist that tapered down, swelling out to bulging66 hips. Her arms and legs were slender but shapely she moved with a natural gait and pride Blossoms of the Savannah, 263 . A beautiful woman is defined by the beauty of her face that looked more like a baby s face, dimples on the cheeks, white pear like teeth planted on black gums, natural gap called enchilaoi that sits between upper front teeth. The waist is narrow and has long shapely legs. The eyes are large. The concept of Maasai women being beautiful is exemplified by the lady known as Oloisudori s wife number three who is said to be as beautiful as her surroundings. Girls, therefore, were required to sing and adorn themselves in beautiful multi-coloured beads. They sang beautifully. During ole Kaelo s home coming party, A bevy of beautiful young women stepped forward, their necks bedecked with layer after layer of exquisite lesos. They wore over their shoulders fluttered in the windy afternoon air as they moved sedately, heads poised, chests heaving forwards and backward, knees bowing, voices raised melodiously, as they glided smoothly into an exciting traditional dance Their light stops were sedate, their backs and shoulders held straight and their heads haughty and graceful Blossoms of the Savannah, 42 . The concept of beauty and physical appearance is evidenced in Daughter of Maa 1990 where girls are described as pretty, slender, graceful Their necks laden with beautiful multi-coloured bead-jewelry Daughter of Maa, 109 . Seleina is described as having a slim body, had multicoloured bead necklaces, earrings and amulets. All these according to the narrator made Seleina more beautiful than she had ever been Daughter of Maa, 124 . In The Hunters 1985 Namelok is described as having charming face, large brown eyes The Hunters, 45 . In Moran no More 1990 girls are described as curvy, dark complexion, brown fascinating eyes Moran no More, 15 .


All these according to the narrator made Seleina more beautiful than she had ever been Daughter of Maa, 124 . In The Hunters 1985 Namelok is described as having charming face, large brown eyes The Hunters, 45 . In Moran no More 1990 girls are described as curvy, dark complexion, brown fascinating eyes Moran no More, 15 . The pastor s daughter is described as draped in red shuka which clung tightly to her67 small body narrow waist she was bedecked with multi-coloured bead ornaments. Round her forehead was tied more beads that made loops around her eyes Moran no More, 21 . In Bandits of Kibi 1999 Lilian Soila is described as having long shapely legs which were as delicate as a flamingo s and she had splendid strong white teeth Bandits of Kibi, 3 . Girls whether above eighteen years or not were, still, referred as children, nakerai in Blossoms of the Savannah. We see this when Resian and Taiyo are called, children, by a woman at their uncles home who wanted to find out whether they were awake so as to take tea. They obediently accepted and responded when called by this name Blossoms of the Savannah, 15 . Women are supposed to be submissive to their elders and it is with this reason that when the family arrived at Nasila, the narrator says that the girls heads were touched by their uncles, cousins, aunts and other relatives Blossoms of the Savannah, 11 . Bowing down of heads to male defines women in Maasai community as being submissive and respective and no one could defy this at all. Maasai women are supposed to be submissive. This is evident in Taiyo, Resian s sister in Blossoms of the Savannah. We find her all the time being humble towards her parents. She is described as the paragon of virtue a true model of Maa feminine decorum . And that was because she hardly ever talked to her father unless he spoke to her, and then only to answer him with utmost respect whatever question he has asked her Blossoms of the Savannah, 178 . This is what was expected of a Maasai woman; not to question or argue with the elderly at any given time.


She is described as the paragon of virtue a true model of Maa feminine decorum . And that was because she hardly ever talked to her father unless he spoke to her, and then only to answer him with utmost respect whatever question he has asked her Blossoms of the Savannah, 178 . This is what was expected of a Maasai woman; not to question or argue with the elderly at any given time. A woman who was defiant has no one to support her. She is cursed and is hated by the whole community. She is referred to as a wasp. The likes that are defiant are known as wasps, entangoroi and an example is68 that of Emakererei, a woman who owns a sheep ranch, who fights against FGM and early marriage. The community views her as a wasp, entangoroi. Women were not supposed to sit closer to men, especially; young Maasai girls were not allowed to sit closer to their father as a sign of respect. This is what we see in ole Kaelo s home where the father sits far away from the wife and his daughters. For example, when he calls Resian during the home coming party Resian sits far away from her father. Even when the father asks her to sit nearer she hardly moves Blossoms of the Savannah, 187 . This shows that women had to show respect to men at all given times. The distance that was put there signified respect and men and women sat far away from each other. The Maasai women and especially girls are defined by the fact that they showed total respect to their parents. The girls do not also share the same room with their father. We see this when the narrator says, as was their habit, when their father came into the living room, the girls quickly gathered the dishes, tidied the table and, instantly, disappeared into the kitchen Blossoms of the Savannah,70 . It is also expected of the culture that fathers talk to their daughters through their mothers. The direct confrontation between the father and daughters is not allowed in the Maasai community. Kaelo always talked to the girls through their mother. And when he wants to speak to them they show fear for they do not always know what their father wants. Because of the respect that they owe to their father the girls have so much fear and all the time live with their father as if he was a stranger.


A man: who does not circumcise his girls; has only girls as his children; is married to only one wife is not respected by the community. It is to this respect that the narrator says, Elders had termed reckless his decision to remain married to only one wife who only bore him two daughters. They had likened him to a mono-eyed giant who stood on legs of straw ... It would take not long before his brother earned himself the derogatory name of the father of intoiye nemengalana Blossoms of the Savannah,13 . A woman is defined and respected by the fact that she is circumcised and that is why their mother, Mama Milanoi is worried that her girls are not circumcised. This is shown by the narrator when he says, A creepy feeling kept on gnawing at her conscience regarding her daughter s status of being intoiye nemengalana, in the midst of a community that cherished girl child circumcision. She, however, dismissed the feeling and relegated it to the back of her mind Blossoms of the Savannah, 17 . 71 If any woman was intoiye nemengalana she was subjected to torture and abuse from the members of the community. This is no exception to Resian and Taiyo who as they walk back to their homestead after sightseeing, they are confronted by a man who calls them intoiye nemengalana. According to the vagabond, a decent woman was one who was circumcised. From the man s words we learn that a well-respected woman within the Maa community is one who has undergone FGM and if one has not, therefore, is not respected at all. And women who have undergone FGM are the ones who are defined as decent women. As the man leaves the two girls, he tells them that You have not seen the last of me. Soon you will come to know that there is no place in our society for women of your ilk Blossoms of the Savannah, 19 . The uncircumcised girls have no place in Nasila society. The families are not allowed to keep girls who are not circumcised at all in their homes and if they do they are not respected as well. Girls who have not undergone FGM undergo violent experiences wherever they go.


The uncircumcised girls have no place in Nasila society. The families are not allowed to keep girls who are not circumcised at all in their homes and if they do they are not respected as well. Girls who have not undergone FGM undergo violent experiences wherever they go. For example, during ole Kaelo s homecoming party the girls come into contact with the vagabond again who looks at them and this send shivers to the girls hence making them uncomfortable during the party Blossoms of the Savannah, 47 . A decent woman is properly defined if one has undergone FGM. If one has not undergone FGM she, therefore, is not a decent woman according to the norms and customs of the Nasila community. Nasila Culture demands that women have to undergo FGM and Mama Milanoi, through her stream of conscious, through the narrator we learn that she knew that as a family, they were already in breach of the tradition, for keeping at home their grown up girls as intoiye nemengalana instead of sending for enkamuratani to transform them from little girls into young women Blossoms of the Savannah, 61 . Mama Milanoi undergoes the same practice and because of that she is respected by elders of Nasila as well as other women. If a woman72 does not go through this practice one becomes a pariah in her own clan and the larger Nasila society. The elders hate uncircumcised girls and it is for this reason that ole Musanka, the elder who blesses ole Kaelo s family discourages the girls from listening to Minik who fights against FGM. He curses her and calls her a wasp, Taba! May she go down with the setting sun! Blossoms of the Savannah, 53 . The elders truly valued FGM and we see this when Minik ene Nkoitoi, the Emekererei; a manager at a certain sheep Ranch persuading ole Supeyo to stop the practice but he hears none of it: When the crusader insisted on having her way, he got angry and forcefully ejected her out of his homestead, threatening to clobber her Blossoms of the Savannah, 22 .


He curses her and calls her a wasp, Taba! May she go down with the setting sun! Blossoms of the Savannah, 53 . The elders truly valued FGM and we see this when Minik ene Nkoitoi, the Emekererei; a manager at a certain sheep Ranch persuading ole Supeyo to stop the practice but he hears none of it: When the crusader insisted on having her way, he got angry and forcefully ejected her out of his homestead, threatening to clobber her Blossoms of the Savannah, 22 . Supeyo believes that female circumcision was not only an honored rite of passage that had been in existence from time immemorial, but an important practice that tamed an otherwise wild gender. Like cattle that required to be dehorned, to reduce accidental injuries to each other, a certain measure of docility was also necessary to keep more than one wife in one homestead Blossoms of the Savannah, 22 . To tame women hostility the community believed that a man had to marry many wives. Because as ole Supeyo remembers the adage that says, Two women in one homestead were two potent pots of poison Blossoms of the Savannah, 22 . And that is the reason as to why they need to be circumcised. The women are a times defined as being na ve especially when desperate. That is why Resian naively accepts to follow Olarinkoi thinking that he was to save him from the evil plans of Oloisudori and her father. She jumps into conclusion without thinking much about it only she ends up in a worse situation than she expected. She also believes that Olarinkoi meant no73 harm and that was the reason why he left her alone in that shack while he, went elsewhere to find himself a place to sleep Blossoms of the Savannah, 224 . Women are also, physically, abused by their husband in case they refused to consent to their demand. For example, Olarinkoi who believes Resian is his wife beats her until she loses her conscious, Then suddenly, he hit her so hard on her ribcage with his elbow, knocking the wind out of her. He hit her again on the side of her head and she passed out Blossoms of the Savannah, 227 .


Women are also, physically, abused by their husband in case they refused to consent to their demand. For example, Olarinkoi who believes Resian is his wife beats her until she loses her conscious, Then suddenly, he hit her so hard on her ribcage with his elbow, knocking the wind out of her. He hit her again on the side of her head and she passed out Blossoms of the Savannah, 227 . This seems to agree with Spencer 1988 who argues that within the Maasai any woman who showed any stubbornness was thoroughly beaten. The Nasila community perceives girls as weaklings and therefore, Mama Milanoi is also worried about girls sightseeing places that they do not know. She cautions them to be weary of strangers who might take advantage of their unfamiliarity Blossoms of the Savannah, 17 . But the girls feel that their mother s misplaced fears as born of the misconception by the old people that girls were weaklings, incapable of deciding what was right 17 . Women are viewed as weak. Although ole Kaelo gets disturbed by the fact that Oloisudori wants to marry off Resian but he does not cry like the way Mama Milanoi does. She becomes uncomfortable at night. She does not sleep and she gets distracted the whole night. Mama Milanoi also turned in her bed. She tossed and tossed. As a woman with child and about to give birth would writhe and cry with pain, she writhed and cried with pain. Her silent anguished cry burned deep in her heart and in the pit of her stomach like an inferno in the bowels of the earth. Yes, she was inconsolable. Was that what she set out to achieve in Nasila? She lamented bitterly Blossoms of the Savannah, 114 . 74 Women are the ones to do house chores. We see this after the homecoming party of ole Kaelo that Resian remained behind for a moment helping their mother and other women gather and move utensils to the kitchen and tidy the room Blossoms of the Savannah, 55 . While their father sat in the sitting room. The mothers have to prepare their daughters on issues pertaining to FGM and marriage. They have to prepare them properly so as no problem occurs.


While their father sat in the sitting room. The mothers have to prepare their daughters on issues pertaining to FGM and marriage. They have to prepare them properly so as no problem occurs. Pertaining to this ole Kaelo tells the wife Now listen, you must immediately start counseling the girls to understand their roles as potential wives of the men of Nasila. Prepare them to appreciate their future responsibilities as mothers and home builders 62 . A woman s role is to prepare the daughters on challenges of responsible womanhood and motherhood . If she does not do it she is accused by the community as being irresponsible. If the daughters misbehave, the mother is seen as the one who has failed. A Maasai woman had to play a dutiful role of a faithful and obedient wife. For example ole Kaelo decides that the girls should be counseled about them being potential wives of the men of Nasila 62 . And that they should understand their roles therefore the issue of circumcision of girls in this community requires a thorough preparation. He also says that he would engage Parmuat, the teacher to teach about the culture and finally to call on enkamuratani, the circumciser, to carry out her role. Mama Milanoi does not question for culture demands that no one is to object the culture. If one does it no one will be on his or her side. In Daughter of Maa 1990 the woman it is said, had to take care of her husband s interests, cattle, sheep, goats, and above all, his physical well-being Daughter of Maa, 108 . In To Become a Man 1972 a woman made fire, made the house warm, cooked food and prepared milk. Leshao s house had no fire, no food and Leshao kept begging for food from neighbours due to the fact that his mother had died but when his aunt arrives there is joy because the hut was warm with fire, lit by his aunt To Become a Man, 50 . This75 reminds Leshao of his late mother and the narrator says, This was the first time since his mother died that he had found the hut lit by fire To Become a Man, 50 . The Maasai women are defined by their caring character in Blossoms of the Savannah.


Leshao s house had no fire, no food and Leshao kept begging for food from neighbours due to the fact that his mother had died but when his aunt arrives there is joy because the hut was warm with fire, lit by his aunt To Become a Man, 50 . This75 reminds Leshao of his late mother and the narrator says, This was the first time since his mother died that he had found the hut lit by fire To Become a Man, 50 . The Maasai women are defined by their caring character in Blossoms of the Savannah. We see this through Nabaru who quickly likes Resian, helps her regain her health and finally helps her to escape. She loves Resian more than how Mama Milanoi loves her; as her own daughter. She feeds her well and provides her with blankets and lesos Blossoms of the Savannah, 243 . Maasai women are defined by love that they show to children who are not their own. We see this kind of love through Minik, who helps Resian and loves her passionately as if she is her own daughter. She provides Resian with a two fully furnished house equipped with blankets, sheets and cartons containing utensils and foodstuffs. In To Become a Man 1972 women care for children who are not theirs as if they were their own children. The women such as Mbulung s mother provide Leshao with food any time he begs her. The women feel sad when they see Leshao badly beaten and blood covering his sheet To Become a Man, 33 . Leshao s aunt begs Leshao s father to allow her to cook for Leshao during his circumcision period To Become a Man, 70 . She stays with Leshao and the father many days later and he recovers. It is the work of women to cook. We see this when women such as Mama Milanoi, the eldest aunt in the family, Yeiyo botorr and the two girls cooking in the kitchen. In their midst there is no man as they work. A woman is supposed to be so perfect that we see Mama Milanoi saying about her girls that when they eventually get married and are accused of laziness, or when their husbands complain that they can t prepare tasty meals, they will not blame us Blossoms of the Savannah,77 .


We see this when women such as Mama Milanoi, the eldest aunt in the family, Yeiyo botorr and the two girls cooking in the kitchen. In their midst there is no man as they work. A woman is supposed to be so perfect that we see Mama Milanoi saying about her girls that when they eventually get married and are accused of laziness, or when their husbands complain that they can t prepare tasty meals, they will not blame us Blossoms of the Savannah,77 . A woman is not supposed to be lazy and that one is supposed to be good at preparing meals. Mothers are to teach their daughters on how to become good women. If a woman is not76 good their mothers are blamed and anytime a woman does wrong the husband abuses her in relation to the mother. It is the role of women to cook and present meals in cases where their husbands had visitors. We see this when Mama Milanoi prepares meals and also serves the husband s visitors Blossoms of the Savannah, 183 . Girls are to help their mother s in house chores. This is evident when after Oloisudori and his friends leave ole Kaelo s home the narrator says, Later in the evening after Taiyo and Resian had cleared the table, washed all utensils and cleaned the kitchen 184 . The women have to do all house chores such as drawing water from the river. They have to carry the water containers from the river; on their backs although they were heavy. Women look after sheep, goats and young ones for example Olarinkoi s mother look after their sheep and goats. Daughter of Maa 1990 through Seleina we learn that it was women s role to do domestic chore such as fetching water from the river, fetching firewood and milking 149 . Fedder 1974 argues that a young girl helps her mother with housework, carries water and looks young babies Fedder, 40 . In To Become a Man 1972 the narrator says that behind the bush where Leshao was making preparations of a bird for his circumcision was the path which led to the village, the path which the women followed when they went for water below the cliffs To Become a Man, 22 .


Daughter of Maa 1990 through Seleina we learn that it was women s role to do domestic chore such as fetching water from the river, fetching firewood and milking 149 . Fedder 1974 argues that a young girl helps her mother with housework, carries water and looks young babies Fedder, 40 . In To Become a Man 1972 the narrator says that behind the bush where Leshao was making preparations of a bird for his circumcision was the path which led to the village, the path which the women followed when they went for water below the cliffs To Become a Man, 22 . Women have to learn habits, traditions and culture and according to the narrator this would make their parents and the Nasila people proud of them Blossoms of the Savannah, 71 . It is because of this that ole Kaelo employs Parmuat so as to coach the girls on the traditions of the society. It is expected of them to know everything about the culture such that they do not violate any of it. Women uphold the moral values in the Maa community and as such are presented as violent when they find out a man who torments a girl. They beat him senselessly and even punish the whole77 community such as refuse to milk, cook and light fire until the elders come in to settle the matter. The offender is made to walk long distances so as to humiliate him so as in the future he will not repeat Blossoms of the Savannah, 117 . Spencer 1988 also says that during the women blessing ceremony the barren women are agitated, cry, shiver, shake and may even faint. They may attack any man who refuses their wife to join the gathering. They also attack his animals Spencer, 201 . There are some decisions that are not made by women. It is the head of the house who does. Taiyo s mother says that the request that Parmuat coaches the girls is to be decided by their father for that is his territory. In most cases ole Kaelo makes decisions such as moving from Nakuru to Nasila, starting up his business, who the girls would be married to.


It is the head of the house who does. Taiyo s mother says that the request that Parmuat coaches the girls is to be decided by their father for that is his territory. In most cases ole Kaelo makes decisions such as moving from Nakuru to Nasila, starting up his business, who the girls would be married to. Men have a right to manipulate women s body and nobody questions about it and this is seen when the vagabond wants to rape both Taiyo and Resian and the narrator says, Resian thought how hazardous it was to live in a society where men thought they had a right to every woman s body Blossoms of the Savannah,146 . In Daughter of Maa 1990 men too made decisions for example when Joseph Malon starts drawing away his love from Seleina, Seleina is tempted to challenge him but the narrator says, It was not her nature to challenge him Daughter of Maa, 63 . At one point Seleina insists that she put up with Joseph Malon but he authoritatively says, It is the man who decides. Men value the traditions more than the women they love. Parmuat s love and respect for traditions overwhelms his love for Taiyo and the narrator says that he finds Nasila culture as valuable because it gives him identity. It is a yard stick to be used to measure when he went of its boundary. It was the father and mother who, Brought up and nurtured its children to maturity. Nasila culture was too valuable and too important to be abandoned in its exchange of a woman s love. But was78 Taiyo just another woman? He searched and searched his heart again. At the end, it was the wisdom of Maa that prevailed. Its founder had said a man could never run away from his clan and his age-set .He declined her love 140 . The men demean women. They do not speak to them politely, for example, Olarinkoi speaks harshly at Resian at any given point for example he tells her, Don t stand there staring like a fool Blossoms of the Savannah, 223 . Further mistreatment and demeaning is seen when Olarinkoi says, You, woman, look here! ... You can either cook or keep standing stupidly and die of hunger. The choice is yours. Should you choose to cook, here is a piece of meat.


You can either cook or keep standing stupidly and die of hunger. The choice is yours. Should you choose to cook, here is a piece of meat. The knife is over there. Of course you are not blind you can see the sufurias. There is a whole bag of maize meal there and water is in that container. There is paraffin in that can and you can collect firewood from a stack outside the house. Any questions ? 223 . This kind of dictatorial tone is seen in Daughter of Maa 1990 when Seleina insists that she wants to go and live with Joseph Malon but Joseph Malon authoritatively says, It is the man who decides. Redefinition of Femininity Resian, Taiyo s sister has been presented as a person with great enthusiasm for education. For her, she says that she does not want to work in the shop that their father had started in their rural home instead she says that she wants to go back and join Egerton University. She wants to pursue a course in Veterinary doctor. She also wants to read everything until she graduates. At the end she wants to be called Dr. Resian. Being in a community that encourages early marriages for young girls Resian adamantly tells her sister that she does not want to be a parent. At least not in the foreseeable future. I want to study. When I ll have obtained my degree, other peripheral matters,79 such as a husband, children and such may be considered 18 . For her, Resian places her education at the forefront and she is not ready to relent it. Being in a community that encourages early marriages for young girls Resian adamantly tells her sister that she does not want to be a parent. She wants to study and obtain a degree. For her matters to do with marriage and children should come much later. For her, Resian places her education at the forefront and she is not ready to relent it. As Taiyo is busy doing chores like ferrying breakfast from the kitchen to the table Resian as described by the narrator is Fragile and pretty in her velvet and lace morning gown, her hair piled upon her head, slumped in an armchair, her nose as always buried in a book; reading 65 . Resian has redefined the concept that women are only supposed to do house chores, instead, for her reading comes first.


For her, Resian places her education at the forefront and she is not ready to relent it. As Taiyo is busy doing chores like ferrying breakfast from the kitchen to the table Resian as described by the narrator is Fragile and pretty in her velvet and lace morning gown, her hair piled upon her head, slumped in an armchair, her nose as always buried in a book; reading 65 . Resian has redefined the concept that women are only supposed to do house chores, instead, for her reading comes first. Contrary, to the notion that women are meant to do house chores, Resian defies this while her sister tidies up their room, Resian sits down to read and when asked by Taiyo to assist in arranging the room she tells Taiyo to do her part and for her she will do hers the following day. This presents Resian as going over the traditional roles of women performing house chores. Resian s passion for reading is so strong that any time she has time, she is reading alone. The narrator says, When they later walked into the practice room they found Resian waiting for them, sitting as she always did hunched up in a chair, her nose determinedly buried in a book, reading 137 . Within the Maasai community, initially, girls were not educated. As soon as they were born, their parents choose for them suitor s. Immediately they reached the age of puberty, they underwent through Female Genital Mutilation. Upon their recovery, they were sold off to their suitors without80 questioning. Therefore, when the author, presents a young teenager Maasai girl, Resian, with such an insatiable appetite clearly shows that Henry ole Kulet wants to reconstruct the perception of girl child education. The two girls had acquired education. They had not only gotten education but also had intermingled with children from other cultures. The girls as a result of intermingling with other girls from other communities know very little about the Nasila culture. Their mother defines them as children of undefined culture. Their desire for education makes them plan how to escape FGM by going back to Nakuru and enroll at the University. Resian says, We must beat them to it. We must convince him to allow us to go before they prevail upon him to embrace the primitive, backward, outdated and archaic traditions 35 .


Their desire for education makes them plan how to escape FGM by going back to Nakuru and enroll at the University. Resian says, We must beat them to it. We must convince him to allow us to go before they prevail upon him to embrace the primitive, backward, outdated and archaic traditions 35 . What seems to liberate and redefine the women in Blossoms of the Savannah is education. Minik had gone to Makerere University where she studied veterinary medicine and acquired the name of Emakererei. Because of education, Minik finds the community s ways barbaric and that is why she fights FGM in this community. Taiyo and Resian are presented as not cowards and they are not afraid of anything. They want to sightsee around the neighborhood 16 . But her mother cautions them to be careful because of strangers who might take advantage of their unfamiliarity 17 . The narrator says, The girls looked at one another and giggled as they dismissed their mother s misplaced fears as born of the misconception of the old people that girls were weaklings, incapable of deciding what was right 17 . Therefore, the author wants to show that girls are not weaklings and they can protect themselves. Wanyonyi 2003 argues, in his abstract that the introduction of Western education has precipitated change in the status of Maasai women; a transformation that has created tension and conflict. The result of the change is characters who81 have a dual identity, a duality that has myriad challenges, but a duality that ole Kulet seems to espouse Education, too, in Blossoms of the Savannah changes the manner in which the characters present themselves in terms of arguing which plays a part in their redefinition. When the two girls are faced by a stranger who attacks them, the two girls are strong and ready to defend themselves. Resian tells the stranger to leave her sister. Taiyo too tells him to leave her hand. She further tells him, We are not the kind of women you have in mind! Blossoms of the Savannah,19 . This presentation shows that the girls are strong and not easily scared. Taiyo is presented as aggressive towards her love for Parmuat. She cannot hide her love towards Parmuat even with her father and mother present and with the whole community looking at her.


This presentation shows that the girls are strong and not easily scared. Taiyo is presented as aggressive towards her love for Parmuat. She cannot hide her love towards Parmuat even with her father and mother present and with the whole community looking at her. Taiyo, a young teenager, reminisces on how she battled with the father for denying her permission to travel to Mombasa with other young men and women who had been selected by an extravaganza Blossoms of the Savannah, 2 . Taiyo says, She had stubbornly put up a spirited struggle with him but the battle was so predictably and utterly lost Blossoms of the Savannah, 2 . It is rare for a young Maasai girl to be stubborn to the father. This quality that is placed here by the author redefines what it is to be a young Maasai girl in this particular community which is culturally reserved. Taiyo is presented as a person who believes in her talents and does not want her father to stop her. Taiyo is extremely, talented in music. She excelled in music festivals and was awarded and garlanded. Broadcasting stations recognized her talent and encouraged her to take music as a career 45 . Resian is presented as half-fearful; half-defiant which annoys her father. Resian's strength is seen even in her dream. We see her thinking of how she was going to deal with enkamuratani,82 circumciser. She was determined in her dream that the circumciser was not going to circumcise another girl: She was going to deal with her firmly and finally. She took hold of the old woman s bony arm. Her fingers were now laced firmly through the old woman s gripping the shriveled claw-like fingers that held the Olmurunya and twisting the hand mercilessly. The old woman shrieked with pain. Resian pounded the old woman s head with a mallet she had picked from the ground and hit her pleadingly. When the old mono eyed enkoiboni came to rescue the enkamurutani it was as if all Resian s energy had been reserved for her. Like a ferocious leopard, she descended upon her with vicious blows completely disfiguring her face and battering one eye. The old witch tried to say something as if to curse her, but she would not let her.


When the old mono eyed enkoiboni came to rescue the enkamurutani it was as if all Resian s energy had been reserved for her. Like a ferocious leopard, she descended upon her with vicious blows completely disfiguring her face and battering one eye. The old witch tried to say something as if to curse her, but she would not let her. She hit her hard on the head like a snake and she sprawled flat on the ground, lifeless 249, 250 . Resian is strong and not a weak character. She strongly faces her father and tells him point blank that she cannot be married to a person of that nature as Oloisudori. She is a redefined woman and cannot accept to be married to a man whom she does not like and a man she does not consent to. Resian is presented as a spirited fighter. When she was told that she was going to be circumcised Resian reasons that Olarinkoi may take her as a wife, circumcise her but mentally she would refuse to subdue to all this. She was going to refuse it mentally and physically where she was able to do it: She resolved to remain focused and she prayed for strength and endurance to be able to bear all those misfortunes 235 . Resian really puts a spirited fight such that we see her being a very a very strong woman. 83 The girls are presented as being worried concerning customs that was unfair to them. They do what they believe is fair for them and they are not scared of what will befall them. For example Taiyo, says that she does not care the fact that the community called them intoiye nemengalana. For her, she says, What I know is that my body belongs to me. I belong to myself 34 . She firmly says, Only when I am dead would anybody mutilate my body 34 . The girls in Maasai community are supposed to undergo FGM immediately they reach puberty but Resian and Taiyo so far have not undergone FGM. Although the community refers to the two girls as Intoiye nemengalana but the two are not at all scared about it. To them, FGM is a culture that dehumanizes a woman and the two girls are ready to fight it at all cost. Resian is presented as a spirited fighter against the custom that is against women in the Maasai community.


Although the community refers to the two girls as Intoiye nemengalana but the two are not at all scared about it. To them, FGM is a culture that dehumanizes a woman and the two girls are ready to fight it at all cost. Resian is presented as a spirited fighter against the custom that is against women in the Maasai community. When forced to remain behind so as to cook for Oloisudori she stands her ground by arguing that Taiyo should be left too. She questions her parents and argues: It was wrong for them as a family to allow a visitor, whoever he was, to dictate as to who amongst the members of the family should attend to him! 180 . Resian is determined to recapture or reconstruct the societal myth that women should keep always cooking and getting tired for men who just sit down and order them around. She strongly belief that men too should sweat just like any woman. She firmly says, It is the likes of Olarinkoi I am mad at, and all those other males who come here ordering us to do that or the other for them, simply because they are males 78 . She gives an example with women who visit them; she says that those women who visit give them leeway to respond to their requests. Resian reminds her aunt, equally, her mother that But as we burn our fingers here, Mr. Olarinkoi is dozing off comfortably84 in our living room waiting for his lunch and possibly a little angry and impatient with us for delaying it 78 . Minik-ene -Nkoitoi, the Emakererei, a manager at a certain Sheep Ranch called Intare-Naaju is presented as a person who redefines femininity by crusading against girl circumcision. Minik, when trying to persuade ole Supeyo to stop FGM, --- he got angry and forcefully ejected her out of his homestead, threatening to clobber her Blossoms of the Savannah, 22 . People like ole Supeyo held adamantly to the culture within the Maasai community. Later as narrated by the narrator, ole Supeyo calls Minik a wasp and he says that Minik was a great threat to the Maa culture 22 . Although Minik becomes an outcast in Nasila but she does not give up.


People like ole Supeyo held adamantly to the culture within the Maasai community. Later as narrated by the narrator, ole Supeyo calls Minik a wasp and he says that Minik was a great threat to the Maa culture 22 . Although Minik becomes an outcast in Nasila but she does not give up. She starts a Girls Rescue Centre that helps to rescue girls who are about to undergo FGM and early marriages. She offers them job and accommodation. She gives them scholarship so as to purse their education. Although Olarinkoi forcefully attacks Resian but she is so determined. She fights courageously by biting his thumb when he attempts to rape her. Then desperately she took the last chance of selfdefense and self-preservation. Mustering all her strength the thrust his thumb into her mouth; sunk her teeth into the flesh like a ferocious animal and tenaciously held onto it, tugging at it fiercely like a lioness. She could feel the flesh tearing and she tasted the salt of his blood as it filled her mouth but she clung unto the thumb as Olarinkoi howled with pain. He tried to push her away but she held on. He cried out loudly, but she was 227 . Initially, women depended on men to protect and fight for them, but Resian defends herself against the drunken Olarinkoi. After being attacked by strangers, Resian s strength is strengthened and she resolves that she was a combatant in a war zone and that one day she will team up with Emakererei to fight for women and girl child rights 146 . That determination and strength that Resian has, presents a85 new Maasai woman who has been redefined and ready to fight the Nasila s traditions. Resian detests the cultural norms of Nasila and in her heart she is determined to fight against it. This fight redefines her position as a Maasai woman. Taiyo too feels that if they were born sons Most likely we would have been let loose to romp about in the village and gather our experiences as we go along 74 . With this kind of reasoning, the author shows that the two girls are in search of liberating themselves in this given society that they find firmly held in cultural norms that sideline the women and sees them as object to be directed by their men counterparts.


This fight redefines her position as a Maasai woman. Taiyo too feels that if they were born sons Most likely we would have been let loose to romp about in the village and gather our experiences as we go along 74 . With this kind of reasoning, the author shows that the two girls are in search of liberating themselves in this given society that they find firmly held in cultural norms that sideline the women and sees them as object to be directed by their men counterparts. Resian s determination leads her to admire two people who are women, she calls them role models. Minik is admired by Resian for her fight against FGM while Wangari Maathai for her fight against forest destruction and her advocating for preservation of forest. Minik, Resian s model, fights FGM and forced marriages of girls to old men. She does not fear whether she becomes an outcast. She is determined to reconstruct the society s norms and culture. Minik rescues girls from the circumciser and organizes to take them back to school. Taiyo s determination to fight against the Maa culture is, further, explained by the narrator. The narrator says since they relocated to Nasila community she has always considered herself to be in a war zone against the Nasila culture which was debilitating. To her it is a kind of war for liberation of the Nasila women. Her determination is fired by the fact that they have an example of a woman who is a good leader and they took her as a role model, Minik. Taiyo determination to fight against women s rights leads her to compose a song that ridicules three women who she thinks are out to oppress women. She particularly wants to sing to witches enkasakutoni who are ready to curse intoiye nemengalana, another group that she is ready to curse is midwife enkaitoyoni who spies on girls who are giving birth and are not circumcised and86 lastly the Enkamuratani circumciser . Through songs Taiyo is ready to fight for her feminism and her own right as a woman. Resian believes that if women said no to detectable culture men would do nothing.


She particularly wants to sing to witches enkasakutoni who are ready to curse intoiye nemengalana, another group that she is ready to curse is midwife enkaitoyoni who spies on girls who are giving birth and are not circumcised and86 lastly the Enkamuratani circumciser . Through songs Taiyo is ready to fight for her feminism and her own right as a woman. Resian believes that if women said no to detectable culture men would do nothing. She was proud to be intoiye nemengalana and says that she would not trade her position for anything. The four women led by Minik, Resian, Taiyo and Nabaru promises to fight and end emurataneo-ntoiye so as to come to an end. Resian is adamant and says, Yes, because we are females, a male in the name of a clan brother is sought to come along and teach us the ABCD of a good Nasilian wife so that we shall please our future husbands. No, I refuse to be taught. I will either be taught at the university what is universally beneficial to all mankind or to be taught nothing! 75 . Resian does not support the fact that they have to be taught about the Nasila tradition. She says that she will be taught at the University what she feels will be important. Resian is presented as a defiant and outspoken character who is ready to fight off practices that humiliate women. She questions her aunt Yeiyo-botorr and her own mother: Do we go to all these lengths to please some lazy bunch of busybodies who do nothing but lounge about in the living rooms, yawning and stretching, waiting for tasty food to land on the table before them? 78 . She loudly asks why women have to cook for men who are just seated waiting to be fed without participating. She refuses to be silent on such issues. She adamantly says that she totally disagree to be brought up so as her main purpose is to please the male counterparts. Henry ole Kulet gives strength to Resian to air out her grievances as a woman so as to challenge the norms that are experienced in this particular community. She further points by saying that they can also cook, and they can, and should also learn to please us females 78 . She also wants men to do the same as women.


Henry ole Kulet gives strength to Resian to air out her grievances as a woman so as to challenge the norms that are experienced in this particular community. She further points by saying that they can also cook, and they can, and should also learn to please us females 78 . She also wants men to do the same as women. 87 Resian is defiant and cannot be coerced into being married to a man who is not her choice. She tells Oloisudori that he is mad if he thinks that she is going to be her wife. She says that she can only be his wife upon her dead body. She even says that they both can kill her, that is her father and Oloisudori and take her while she is dead to his palatial home. Without fearing the customs, Resian declines completely the fact that she is to be married off without her consent. She questions: Was there a curse for being born a woman that took away her right to her own body or her own mind? 210 . Resian is presented as unrelenting character such that she is defined as a hard nut to crack. She is obstinate, defiant, an example of the new undefined culture, has an independent mind. She is hard to be handled. If her father thought she was docile and that he would just call her and hand her over to Oloisudori, he was in for a rude shock. No amount of intimidation or threats could easily break her. She always said she knew her rights and would not allow anyone to trample them 120 . Resian is defensive and a seeker of justice towards women. She argues against the decision made by the Ilmolelian community about the two men who almost raped them. She argues that the thugs should be arrested and they should be taken to court. Each should get a jail term of not less than twenty years. Taiyo supports Resian s argument. Taiyo feels that their trauma cannot be appeased by a mere two heifers while the villains are walking freely who knows, they could even right now be stalking another pair of young innocent girls 171 . The girls tell their mother openly that the culture was unfair to the women. Resian is presented as argumentative. She argues so well against the issue of FGM.


The girls tell their mother openly that the culture was unfair to the women. Resian is presented as argumentative. She argues so well against the issue of FGM. FGM is a subject in Maasai land, customs and culture which could not be argued against, especially, by a young Maasai girl but Resian seems well outspoken in this subject and seems that she does not88 fear at all. She is ready to fight against it. She tells Taiyo about how she told the mother concerning FGM. She says that FGM is a tool of oppression. Resian does not believe in being coerced to do something that she does not like at all. She puts a spirited fight against being told that she would be left to receive Oloisudori the following morning. She pleads not to be left even though the father is adamant too. This aspect of Resian standing up so tough in her argument redefines what it is to be a female in Maasai community. The narrator says, She shook her head fiercely. She couldn t do it, she wouldn t do it, she declared 176 . Resian argues with her father by saying that he can kill her than hand over her to Oloisudori. Even when the father slaps her Resian stands firm on what she believes in. She adamantly tells her father. She repeats by telling him that she would rather die than get married to a monster. She calls him an Ol-ushuushi like Oloisudori, Never! Never! If I don t die and live to be eighty, I will still go to the university, Papaai, I tell you! I hope you will be there to witness my graduation. But for now, I can as well reveal to you, and that I have told your friend Oloisudori what I think of him. Yes, he is a monster, he is a gangster, and he is a bank robber and an extortionist per excellence! 214 . Resian strongly argues against men and their barbaric ways of continuing insisting on FGM for women and the way it is performed forever. Immediately, Resian sees Oloisudori, ole Kaelo s business partner, she becomes infuriated and hates him. She tells her mother, Whoever he is, Yeiyo, said Resian angrily, he is a manner less dirty old man! 95 .


Resian strongly argues against men and their barbaric ways of continuing insisting on FGM for women and the way it is performed forever. Immediately, Resian sees Oloisudori, ole Kaelo s business partner, she becomes infuriated and hates him. She tells her mother, Whoever he is, Yeiyo, said Resian angrily, he is a manner less dirty old man! 95 . Resian is presented as a character who questions a lot on the things that she feels is not right. She is not comfortable of the fact that Joseph Parmuat is to coach them about the community values. She says to Taiyo, I am beginning to think it disadvantageous being a woman in this society 74 . She further questions,89 But I keep wondering what would have happened had we been sons rather than daughters. Do you think father would have looked for a clan sister to coach us and take us through the dim cultural paths of Nasila? 74 . Resian deconstructs, as well as, reconstructs the idea that women cannot stand up and question anything. She is so enthusiastic that she does not fear her eldest aunt whom other children, as well as, wives had so much fear. Taiyo also does not want to be left behind. She wants to join Minik together with Resian so that they can fight the aspect of FGM. Resian at any given moment finds time to rebuke men. She believes it was men who originated the story about women initiating FGM. She says men started such myths so as to blame women for everything that works against them . Resian is presented as inquisitive and intolerant to cultural practices that dehumanize women. She puts her mother to task by arguing against FGM. For her, she says, if one discovered a nasty but potent medicine that once taken cured an ailment, must they continue to swallow it every day-tenyears down the lines 91 . She says, she finds such a kind of thing not only ridiculous but also absurd 91 . Resian questions her mother on what is the value of FGM to women. When her mother questions whether men are the ones who are continuing the cultural rite, Resian answers so intelligently so that the narrator says that she has done it philosophically.


She says, she finds such a kind of thing not only ridiculous but also absurd 91 . Resian questions her mother on what is the value of FGM to women. When her mother questions whether men are the ones who are continuing the cultural rite, Resian answers so intelligently so that the narrator says that she has done it philosophically. She says, Even if I am reluctantly convinced that it was women and not men who initiated that obnoxious ritual who provoked the women to do so? The Ilarinkon who were purported to have pushed women into mutilating their sexuality were men. And the ancient Ilarinkon were no different from today s Ilarikon. The ancient Ilarikon were sadists and despotic. Today s Ilarikon are worse. In addition,90 to being despotic, they are oppressive tyrants; and no one of their ways of oppressing us is to demand that FGM be perpetuated against us forever! 92 . Taiyo is also presented as being inquisitive. She felt that his father was troubled therefore, she found herself questioning him, Papaai Is something wrong? She further questions the father about Oloisudori, ole Kaelo s business partner. She asks him whether she was the one who had financed their business. Taiyo questions a tradition that is hardly questioned. She is also ready, just like Resian, to go against the traditions of the society. She openly questions Parmuat whether he loves her, Joseph deny before me right now that you love me. Do it right now! 135 . Taiyo is more determined to stand against the culture that is inconsiderate to her feelings. She firmly says, I cannot accept that a culture that does not feed me, clothe me, or house me comes to control my life. Our lives belong to us, Joseph. The destiny of our lives is in our own hands. We should guard it jealously 136 . Taiyo is presented as being overwhelmed by Parmuat s love such that she goes to look for him in his house. We see her requesting her parents to allow Parmuat to coach them about the culture of Nasila. Taiyo knows that Parmuat comes from the same clan as her family but she does not want to hear that is the reason as to why they should not be together. She says that she does not care about the oppressive Nasila culture.


We see her requesting her parents to allow Parmuat to coach them about the culture of Nasila. Taiyo knows that Parmuat comes from the same clan as her family but she does not want to hear that is the reason as to why they should not be together. She says that she does not care about the oppressive Nasila culture. She asks why she should care about the violating culture while it did not care for her own rights. She is not shy and she tells him that she knows he is in love with just like the way she is in love with him. Resian is very observant and can easily foretell when the father is in trouble. For example the narrator says that, Just then, their father returned. Resian looked at him and perceived something queer about him. She was alarmed. Did she imagine it or was there something unnatural about91 him? She wondered. And what was it? 105 . As a keen observer she can be able to detect a slight tremor in his father s voice upon seeing Oloisudori. She also detects a measure of desperation and fear in his father. Faint sheen of perspiration was also noted by Resian, who is very observant and keen expressing her highly levels of intelligence which is extraordinary. Resian is quite observant and proves her reasoning with facts. She meets the father smiling in the morning and she detects that there is something unusual. She finds that her smile was artificial. She thinks that he was insincere. She questions herself, Where was his usual insensate anger that she had come to expect whenever he found her in a room? Why were his eyes shifty and withdrawn into their sockets like one who had little or no sleep at all? 122 . When she feels like asking the father so as to be allowed to go to Nakuru and enroll as a student at Egerton University she feels a kind of premonition that all is not well. The two girls are brilliant and have plans made without their parents knowing of how to exhort information from Oloisudori without him knowing. They are good at observing their parents and that they are ready to beat them at their own game. The narrator says that the girls also wanted to show that they were young modern women who had their own pride, self-respect and selfesteem, They wanted him to know that they were not rudderless objects drifting in the sea without direction 200 .


The two girls are brilliant and have plans made without their parents knowing of how to exhort information from Oloisudori without him knowing. They are good at observing their parents and that they are ready to beat them at their own game. The narrator says that the girls also wanted to show that they were young modern women who had their own pride, self-respect and selfesteem, They wanted him to know that they were not rudderless objects drifting in the sea without direction 200 . They were wanted Oloisudori to know that they were redefined women and so: They already had their aims and projections that could only be enchanted by the lofty ideas they held and the desire for higher learning at university and career development. It was therefore, an insult to their intelligence, dignity and integrity to think that mere material things such as the gifts he lavishly gave them would sway them from the goals they had already set for themselves 201 . 92 Taiyo and Resian hate archaic culture of female circumcision which they considered obnoxious, repugnant and a threat to the health of the young girls 267 . They do not want to get married to a man who would never give them a chance to express themselves as their mother they concluded that if ever they too get married they would only enter into such a contract if they were considered as equal partners with spouses, and had a say in all matters that affected them They did not want to be like their mother who never participated in decision making. They want to be different women altogether. They declared that they would never lose their liberty and their rights in exchange of marital accommodation 282 . The women are also presented in different ways according to their dressing. Resian and Taiyo dress modernly. Resian s hair has braids which she styles with pins when Oloisudori is to visit their home, Resian is described as wearing maroon taffeta dress, cream and maroon silken scarf, golden colour earrings and a maroon handbag that matched the colour of her shoes 202,203 . Her mother too is described as dressed in modern clothes. During the home coming party the narrator says, She was resplendently dressed in purple silk 48 . This kind of dressing redefines them since before women wore lesos and shukas. The Maa community prefers boy children in a family and one who has them is highly regarded.


During the home coming party the narrator says, She was resplendently dressed in purple silk 48 . This kind of dressing redefines them since before women wore lesos and shukas. The Maa community prefers boy children in a family and one who has them is highly regarded. On the other hand a man has to marry more than one wife so as to be culturally accepted but for ole Kaelo, he only marries one wife, Mama Milanoi and even though she does not bear him boy children for him he is contented. Meaning that a child is a child whether a boy or a girl and marrying one wife for ole Kaelo is quite in order. Kaelo loves the wife and the narrator says that nature had not, however, been totally inconsiderate. It rewarded him with a gem in a form of his wifeJane Milanoi 9 . When Simiren, ole Kaelo s brother, informed ole Kulet about what the elders93 had said about him remaining married to only one wife and calling him he called the clan elders megalomaniacs who were still trapped in archaic customs and traditions that were better buried and forgotten 13 . This shows that ole Kaelo appreciates and respect his love towards his wife. Appreciation of femininity is shown through ole Kaelo who works to fulfill his dream. He builds them a good house. In his own words he says, This is the home that I have always dreamed I would one day build for you and my beloved daughters 31 . This shows that even though the wife does not provide him with a boy-child but still he appreciates that the wife bears him girls for to him a child is a child. The women, Mama Milanoi and her two girls enjoy freedom in their own family we see them happy especially when they are taken to their new home. The narrator says, while his wife and daughters jumped out of the pick-up excitedly and scrambled to the gate of their new house jubilantly, Parsemei ole Kaelo remained behind for a few minutes 27 . We see that the women are given freedom to be happy as opposed to historical culture where they are under oppression and cannot talk at all. Mama Milanoi, through her stream of conscious says that she always trusted her husband to do the best for her and her children 29 .