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20kg ha of DSP fertilizer is used. Indirect: Seeds are established in the nurseries before transplanting them in rows 30cm apart and 8 cm within the rows. Shallow planting is recommended for bulb expansion. Field Management Practices Thinning It is carried out only in the crop that has been directly planted so as to achieve spacing of 8cm between two plants within the row. The thinned plants referred to as spring onions are used as vegetables in salads. Topdressing Calcium ammonium nitrate at the rate of 250kg per hectare is recommended for topdressing onions. This is done 3 months after planting. Pest Control Onion Thrips: These cause silvering and withering of leaves from the tips downwards. They are controlled by spraying with appropriate insecticides such as Diazinon or fenthion. Disease Control Purple Blotch and Downey Mildew Purple blotch; Characterized by oval greyish lesions with purple centres on leaves. This causes leaf curling and die back. Downey mildew; Characterized by brown spores covering the leaves leading to death of the whole plant. For free KCSE Notes, Exams, and Past Papers Visit https: Teacher.co.ke 36 The two diseases are effectively controlled by crop rotation and application of appropriate fungicides. Harvesting and Marketing Onions are ready for harvesting 5 months after planting. When leaves start drying the tops are broken or bent at the neck. This hastens the withering of the stems. The bulbs are then dug out and left to dry in a shade for a few days. Onions are graded according to size and marketed in nets of about 14 -16kgs. Livestock Health I Introduction to Livestock Health Introduction Health is the state of the body in which all the organs and systems are normal and functioning normally. Disease is any deviation from the normal health of the animal. Importance of Keeping Livestock Healthy: Healthy animals give high income due to low treatment costs. The productive life span of a healthy animal is longer. High production. Healthy animals can multiply regularly. Healthy animals give high quality products for example eggs. Safety of consumers of livestock products. Predisposing Factors to Livestock Diseases These are conditions within or around the animal that make it easy for an animal to contract a disease. |
Healthy animals give high quality products for example eggs. Safety of consumers of livestock products. Predisposing Factors to Livestock Diseases These are conditions within or around the animal that make it easy for an animal to contract a disease. They include: Animal factors such as; species, breed, age, sex colour of the animal. Environmental factors such as; chilling, For free KCSE Notes, Exams, and Past Papers Visit https: Teacher.co.ke 37 being rained on, exposure to hot sun dampness. Management factors such as; poor feeding, housing, handling hygiene, overcrowding . Signs of ILL-Health in Livestock Abnormal behaviour for example separation from the rest of the herd and restlessness. Abnormal posture for example limping and lameness. Alimentary canal disfunction such as blood stained faeces and abnormal defecation, diarrhoea and dysentery. Urination: high frequency or too low and having strange colour. Skin: rough with scaly skin, blisters on the skin and hair loss. Causes of Diseases Pathogenic causes ; viruses, rickettsia, bacteria, protozoa fungi. Physical causes; fractures, dislocation, sprains . Nutritional disorders for example milk fever. Chemical causes for example poisoning by agrochemicals. Categories of Diseases Notifiable diseases ; These are diseases which cause high economic losses. Any case should be reported to the Chiefs, D.O.s, veterinary officers or the police. Tick-borne diseases - Transmitted by ticks. Breeding diseases - Transmitted through mating. Nutritional diseases for example milk fever and bloat. Parasitic diseases for example ascariosis. General Methods of Disease Control Quarantine. Vaccination. For free KCSE Notes, Exams, and Past Papers Visit https: Teacher.co.ke 38 Control of vectors by use of acaricides and rotational grazing. Disinfecting the equipment and buildings. Use of preventive drugs. Proper feeding of livestock. Culling of the animals which are carriers slaughtering the affected animals. Use of artificial insemination to control breeding diseases. |
Proper feeding of livestock. Culling of the animals which are carriers slaughtering the affected animals. Use of artificial insemination to control breeding diseases. Proper selection and breeding of animals. Proper housing and hygiene, Isolating sick animals. Appropriate Methods of Handling Livestock Animals are handled for the following reasons: When inspecting the animal to ascertain any abnormality or signs of diseases. When administering any form of treatment such as drenching, injection and mastitis control. When spraying or hand dressing the animal with chemicals to control external parasites. When milking the animal. When performing some of the management practices such as dehorning, disbudding, castration, hoof trimming . When carrying out these activities animals should be restrained in a crush. Other methods of restraining animals include the use of; halters, ropes, bull ring lead stick. Livestock Health II Parasites Introduction A parasite is an organism which obtains its livelihood from another organism host which suffers damage. Parasitism is the association between a parasite and a host. The effects of parasite on the host animal are: Depriving the host of its food. Sucking blood. For free KCSE Notes, Exams, and Past Papers Visit https: Teacher.co.ke 39 Damaging the organs of the host. Cause irritation on the skin of the host. Destruction of hides and skins. Transmission of diseases. Cause obstruction in body passages. General Symptoms of Parasites Infestation: Emaciation. Pot bellied condition. Swellings in the jaw or other areas. Rough hair or rough coat. Anaemia. Diarrhoea. Presence of worm segments and blood stains in the defecation. Types of Parasites There are two types of parasites: External ecto-parasites Internal endo-parasites External parasites are; ticks, tsetse flies, mites, lice, fleas keds Life Cycle of ticks Eggs are laid in cracks on the ground. They hatch in 4-6 weeks into larvae which climb on the grass waiting for a passing animal. One-Host Tick This requires one host to complete its life cycle. Example: blue tick Boophilus decoloratus . |
They hatch in 4-6 weeks into larvae which climb on the grass waiting for a passing animal. One-Host Tick This requires one host to complete its life cycle. Example: blue tick Boophilus decoloratus . Preferred sites: face, neck, dewlap and side of the body. Disease transmitted: Redwater and anaplasmosis. Two-Host Tick This requires two different hosts to complete its life cycle. Example: The red legged tick Rhipicephalus everts Preferred sites: Ears, anus, udder and the tail. Disease transmitted: Redwater and east coast fever. Example: Bont legged tick amblyomma spp. Preferred sites: Udder, scrotum and tail switch. Disease transmitted: Sweating sickness. Three-Host Tick This requires three hosts to complete its life cycle. Example: The brown ear tick Rhipicephalus appendiculatus Preferred sites: Ears, tail switch and around the eyes. Disease transmitted: East coast fever and redwater. Bont tick transmit heartwater amblyomma spp. For free KCSE Notes, Exams, and Past Papers Visit https: Teacher.co.ke 40 Control of Ticks Dipping spraying hand dressing with acaricides. Rotational grazing. Ploughing the land to break the life cycle. Hand picking and killing. Fencing of the grazing fields to keep off other animals including wild game. Burning of grass to kill them in various stages. Endo-parasites internal Parasites Endoparasites are helminths. They can be divided into: Platyhelminthes flatworms which include; Trematodes flukes Cestodes tapeworms . Nemato-helminthes nematodes. E.g Roundworms. General Symptoms of Helminthiasis Diarrhoea which foul the anal and tail region. Dullness. Anaemia. Big stomach pot bellied condition . Presence of worm segments in faeces. Coughing. Trematodes Liver Fluke There are two species of flukes: Fasciola gigantica Fasciola hepatica. Fasciola hepatica is more common. |
Coughing. Trematodes Liver Fluke There are two species of flukes: Fasciola gigantica Fasciola hepatica. Fasciola hepatica is more common. It is commonly found in the liver and bile duct of cattle, sheep and goats. Liver fluke is a problem in marshy and low lying wet areas. Life Cycle of the Liver Fluke Adult fluke in the liver of the primary host lays eggs. Eggs pass through the bile duct into the small intestines and are passed out in faeces onto the pasture. Under moist conditions, they hatch into a miracidium larva which swims about in search of a secondary host fresh water snails . In the snail, it develops through sporocyst, redia and cercaria. When it leaves the snail, the cercaria gets encysted on vegetation and becomes metacercaria. This is swallowed by the primary host with grass. The young fluke migrates into the liver through blood vessels when it matures. For free KCSE Notes, Exams, and Past Papers Visit https: Teacher.co.ke 41 Control of Liver Fluke Keep livestock off marshy areas near the rivers streams lakes and dams. Drench affected animals. Drainage of swampy areas. Eradicate the intermediate host by use of molluscicides. Provide water to livestock in elevated troughs. Tapeworms There are many species of tapeworms Eexample; Taenia solium Taenia saginata. The adults live in the small intestines of man the primary host . The intermediate host of Taenia solium is pig . The intermediate host of Taenia saginata is cattle. Life Cycle of Tapeworm Adult tapeworms live in man's intestines where it lays eggs. Eggs are passed out with faeces, Then they develop an outer covering known as onchosphere. The eggs are swallowed by intermediate host. The outer covering is digested and the young worm emerges. This bores into the blood vessels and is carried to specific muscles such as the tongue, heart, thigh muscles. It develops into an encysted form called bladder-worm. When the animal is killed and meat is eaten raw or in an inadequately cooked form, man gets infected by the bladder-worm. |
For free KCSE Notes, Exams, and Past Papers Visit https: Teacher.co.ke 43 Acts as a lubricant. Acts as constituent of body fluids. Factors Determining the Requirements of Water by Livestock Production level. Amount of dry matter eaten. Temperature of the surrounding area. Type of animal. Type of food eaten. Protein Sources: Groundnut cakes, cotton seed cakes, fish meal, meat meal. Functions: Growth of new tissues. Repair of worn out tissues body building . Synthesis of antibodies. Synthesis of hormones and enzymes. Production of energy during starvation. Digestion of Proteins In non-ruminants, protein digestion takes placed in the stomach. Food is subjected to mechanical breakdown through chewing into small particles. Protein is acted on by enzymes to turn into amino acid which is assimilated into the bloodstream. In ruminants, protein digestion initially takes place in the rumen. Food is acted on by micro-organisms into microbial protein. Later, enzymatic action takes place in the "true stomach" or abomasum where proteins are broken down into amino acids which are then assimilated into the bloodstream. Carbohydrates Sources: Cereals, tubers commercially mixed feeds. Functions: Supply energy and heat to the body. Excess is stored in form of fat for insulation of the body. For free KCSE Notes, Exams, and Past Papers Visit https: Teacher.co.ke 44 Digestion of Carbohydrates In non-ruminants; carbohydrate feeds are broken down by chewing into small particles. Then enzymatic action further breaks down carbohydrates into glucose, fructose and galactose which are then assimilated into the bloodstream. In ruminants; mechanical breakdown of carbohydrate feeds is followed by microbial activities which break down cellulose into volatile fatty acids. These are absorbed through the rumen walls. Some carbohydrates are broken down by enzymatic action in the "true stomach" or abomasum. Fats and Oils Sources: Cotton seeds, soya beans groundnuts. Functions: Supply energy and heat to the body. Excess is stored as fat adipose tissues. Source of metabolic water in the body. Required for the development of neural system. Insulator in the body. |
Source of metabolic water in the body. Required for the development of neural system. Insulator in the body. Digestion of lipids in Ruminants Fats are hydrolysed in the rumen into fatty acids and glycerol. Others are fermented into propionic acid, The shorter chains are passed to the true stomach where enzymatic action takes place. Vitamins Sources: Green materials, dried grass fish liver oil. Functions: Protects the body against diseases. Regulate the functions of all parts of the body. It acts as a co-enzyme in the body. Examples: Vitamin A, vitamin B2 vitamin C, For free KCSE Notes, Exams, and Past Papers Visit https: Teacher.co.ke 45 vitamin E vitamin K. Minerals Sources: Salt licks, bone meal, legumes cereals. Functions: Form part of the tissues such as bones and teeth. Work together with the enzymes. Act as acid -base balances. Act as electrolyte in the body. Regulate osmotic balance in the body. Examples: Calcium, phosphorus, magnesium, iron, iodine, sodium chlorine. Calcium and phosphorus - Needed for teeth and bone formation. Lack of these minerals leads to rickets, osteomalacia. Lack of iron leads to anaemia. Classification of Animal Feeds This is based on nutrient composition: Roughages. Concentrates. Feed additives. Roughages Are feeds of low available nutrients per unit weight and high fibre content. Examples: Dry roughages, succulent roughages, residues from agricultural by products and conserved materials. For free KCSE Notes, Exams, and Past Papers Visit https: Teacher.co.ke 46 Characteristics Low level of available nutrients. Have high level of calcium especially legumes. Good source of vitamin A. Have high fibre content. Concentrates Are feeds of high available nutrients per unit weight. Examples: Maize germ and bran, malt extract, milk products, soyabeans, oil seed cakes, meat meal, bonemeal bloodmeal. Characteristics Low fibre content. Feed content is consistently high. High digestibility of the feed. High in nutrient content. |
Feed content is consistently high. High digestibility of the feed. High in nutrient content. Feed Additives These are substances added to the feed to increase; palatability, medication or hormones to make animals produce more. There are two types: Nutritive additives, such as mineral licks maclick . Non-nutritives additives, such as; medicants coccidiostats , Stilboestrol used in beef animals oxytocin to increase milk let down . Functions Stimulate growth and production. Improve feed efficiency. Prevent disease causing organisms. Compounded Feeds These are the feeds prepared and mixed by use of machines. These feeds can be round, pelleted, pencils, cubes or mash. Poultry feeds can be categorized as: Chick mash having 20 D.C.P. given to chicks. For free KCSE Notes, Exams, and Past Papers Visit https: Teacher.co.ke 47 Growers mash having 16 D.C.P. given to growers. Layers mash having 12-15 D.C.P. given to layers. Meaning of terms used to express feed values Nutritive ratio NR : Is the proportion of protein to carbohydrates and fats. In young animals 1:3:6 In old animals 1:8. Crude protein C.P : Is the total amount of protein contained in a feed. Digestible Crude Protein D.C.P : Is the portion of crude protein which an animal is capable of digesting. Crude Fibre C.F. : Is the total amount of fibre contained in a feed. It is mainly lignin and cellulose. Digestible Fibre D.F. : Is the portion of the total fibre contained in a feed which an animal is capable of digesting. Dry Matter D.M. : Is the material left in a feed after water has been removed. Starch equivalent S.E. : Is the amount of pure starch which has the same energy as 100kg of that feed. Total Digestible Nutrients T.D.N. : Is the sum of all the digestible organic nutrients such as fats, proteins, carbohydrates and fibre. |
Dry Matter D.M. : Is the material left in a feed after water has been removed. Starch equivalent S.E. : Is the amount of pure starch which has the same energy as 100kg of that feed. Total Digestible Nutrients T.D.N. : Is the sum of all the digestible organic nutrients such as fats, proteins, carbohydrates and fibre. Computation of Livestock Rations Ration: Is the amount of food that will provide essential nutrients to an animal in a 24 hour period to enable that animal to meet its maintenance and production requirements. Balanced ration: Is the ration that contains all the essential nutrients in required amounts and in the right proportion. Maintenance ration: is the portion of a feed required by an animal to continue with the vital body processes with no loss or gain in weight. Production ration: Is the feed required by animals over and above maintenance ration to enable the animal to produce; for example; milk, eggs, wool, grow in size, perform work, reproduce and fatten. Steps in ration formulation Finding out the animal's feed requirement based on body weight. List all the available feeds, with their nutrient composition and their prices. Calculate the amount of ingredients required in the ration to meet the animals needs. For free KCSE Notes, Exams, and Past Papers Visit https: Teacher.co.ke 48 Methods used in ration formulation Trial and error method Pearson s square method Graphical method Linear programming use of computers Examples; Mix a Pigs ration 22 protein using soya bean meal 40 DCP and maize meal containing 8 DCP. Soya bean meal 14 100 43.75kg 32 Maize meal 18 100 56.25kg 32 Digestion and digestive systems Digestion is the process through which food is broken down into small particles in the alimentary canal ready for absorption into the blood stream. Digestion of food in livestock takes place in three stages; Mechanical breakdown and chewing Microbial breakdown by bacteria and protozoa in the rumen of ruminants Chemical breakdown by enzymes. For free KCSE Notes, Exams, and Past Papers Visit https: Teacher.co.ke 49 Rumen- Breakdown of food by micro-organisms and also stores food. Synthesis of vitamin B-complex. |
Digestion of food in livestock takes place in three stages; Mechanical breakdown and chewing Microbial breakdown by bacteria and protozoa in the rumen of ruminants Chemical breakdown by enzymes. For free KCSE Notes, Exams, and Past Papers Visit https: Teacher.co.ke 49 Rumen- Breakdown of food by micro-organisms and also stores food. Synthesis of vitamin B-complex. Synthesis of amino acids from ammonia gas. Proteins are broken to peptides and amino acids. Carbohydrates are broken to volatile fatty acids. Reticulum: Separates large food particles from the small particles. Retains foreign materials such as stones, hard wood and sand. Omasum: Breaks up food by grinding. Reduction of water content from the feed stuff. Abomasum: Enzymatic digestion takes place here .. Contains some microbes which digest cellulose. Breaks up food by grinding. It is also found in non-ruminants. For free KCSE Notes, Exams, and Past Papers Visit https: Teacher.co.ke 50 Comparison Between Digestion in Ruminant and Nonruminants Differences Ruminants Non -ruminants Chew the cud. Do not chew the cud. Have four stomach chambers-thus Have one stomach chamber polygastric. -. Thus monogastric. Regurgitate food. Cannot regurgitate food once Can digest cellulose. Have swallowed. Micro-organisms in the rumen Have no micro-organisms that digest cellulose. In the stomach hence cannot 5. Have no Ptyalin in saliva hence digest cellulose except those no enzymatic digestion in the mouth. Animals with micro-organisms Most digestion and absorption takes in the caecum. Place in the rumen. Have Ptyalin in the saliva hence Have alkaline saliva due to presence enzymatic digestion starts in the mouth of ammonia. Most digestion and absorption takes in the small intestines. The saliva is neutral pH. For free KCSE Notes, Exams, and Past Papers Visit https: Teacher.co.ke 51 Functions of the Parts of Poultry Crop: Storage of food. Softening of food by secretions from small glands in the walls. Proventriculus: Enzymes start the breakdown of food. |
For free KCSE Notes, Exams, and Past Papers Visit https: Teacher.co.ke 51 Functions of the Parts of Poultry Crop: Storage of food. Softening of food by secretions from small glands in the walls. Proventriculus: Enzymes start the breakdown of food. Gizzard:-Crushes and grinds the coarse food has small grit and gravel .Comparison Between Digestion In Ruminants and Non-Ruminants Similarities Between Digestion In Ruminants and Non-Ruminants Digestion in young ruminants is similar to that in non-ruminants as they do not have a developed rumen-reticulum complex. Final protein digestion takes place in the small intestines in both cases. Water absorption takes place in the colon in both ruminants and non ruminants For free KCSE Notes, Exams, and Past Papers Visit https: Teacher.co.ke. |
I STUDY GUIDE TO THE BLOSSOMS OF THE SAVANNAH BY HENRY OLE KULET 2015iiiii ABSTRACT This study interrogates re presentation of women characters in Blossoms of the Savannah and Vanishing Herds. It looks at how such re presentation of female characters defines and redefines femininity within the Maasai social environment of the texts. The research then focuses on a comparative analysis of such re presentation of femininity in both texts. To satisfy these objectives I have employed the use of Womanism strand of feminism whose proponent Nigerian Chikwenye Okonjo Ogunyemi contends serves as the rallying point for the women of African ancestry in their struggle to effectively assert their humanity in the face of the malevolent attitude of the men folk towards their self-fulfillment in life. Applying Womanism theory the study has done a close textual analysis of the two novels on the condition of the women characters in every text independently. My findings on Blossoms of the Savannah shows how the protagonist Resian s determination to pursue education in spite of resistance from a community still tied to retrogressive practices like FGM redefines the position of the women in that society. In Vanishing Herds the lead character is a woman called Norpisia. She redefines femininity in the society she lives in by her aggressive character when she fights for the conservation of the environment from degradation. In many instances she reminds us of the iconic environmentalist conservationist Wangari Maathai whose efforts at conservation of the environment won her accolades. Within the scope and limitation of my study I was restrained from expounding more on style in the two books. However, I feel that there is room for more research on the stylistic features of the two texts. It is an area that deserves scholarly attention as concerns the works of Henry ole Kulet and the role that he givesiv women. Such research will not only aid better understanding of his repertoire, but also shed light into how literature1 CHAPTER ONE BACKGROUND TO THE STUDY Introduction Over time, literature has revealed that there are variations in the feminist discourse all around the world. Acknowledging the difference in women s experience of patriarchy, literature has shown that femininity is culturally determined and society specific. We can therefore say that cultural variables are determinants of female expression. Different societies have cultural variables that fashion behavior of women and even their worldview. |
Acknowledging the difference in women s experience of patriarchy, literature has shown that femininity is culturally determined and society specific. We can therefore say that cultural variables are determinants of female expression. Different societies have cultural variables that fashion behavior of women and even their worldview. For that the question of femininity must also be looked at in terms of how the various unique cultures produce norms that then reproduce specific kinds of behaviours of women which are unique to that particular society. A look into African-American literature reveals that the black women feminism caucus took note of the fact that the black woman faced different challenges compared to the European-American woman. The black woman faced a double patriarchal order that emanated from her own race and from the white race. As such writers like Alice Walker in The Colour Purple and Maya Angelou in I Know Why the Caged Bird Sings endeavored in their writing to unravel this experience that was peculiar to the black woman. The kind of feminist texts that dealt with the specific question of the black woman in America is what gave rise to Black femininity. Black femininity is the expression of feminism within the black culture. It emphasizes the cultural determinants within the black race and how it is shaped by forces from without White America and how the totality of this experience affects the feminist reaction that we find in black literature. 2 In the same vein, my study of femininity deals with how the image of the woman is conceptualized within the Maasai culture and how literature from that society represents the phenomenon. It also deals with how women deal with the conceived image of the ideal, either subverting them or abiding by the required image. So, on one hand, when I talk about Maasai femininity I am talking about the traditionally accepted image of a woman according to Maasai traditions as revealed in a work of literature. On the other hand, when I talk about redefinition of Maasai femininity I am alluding to the changes that happen to the traditional image of the Maasai woman when Maasai traditions come into collision with modernity. My focus is on two novels by Henry ole Kulet: Vanishing Herds 2011 and Blossoms of the Savannah 2008 . Henry ole Kulet is a Kenyan writer whose repertoire exploits Maasai culture for artistic expression. The works that he has produced thus far have dealt with the question of cultural determinism within the Maasai world. |
My focus is on two novels by Henry ole Kulet: Vanishing Herds 2011 and Blossoms of the Savannah 2008 . Henry ole Kulet is a Kenyan writer whose repertoire exploits Maasai culture for artistic expression. The works that he has produced thus far have dealt with the question of cultural determinism within the Maasai world. He is a writer whose works represent not only the affirmation of the evolution of culture but also the catalysts that drive that change. In his vision Henry ole Kulet projects a point of view that is empathetic to the condition of women in the society. He has strong female protagonists who drive change in society. This is a departure from the previous decades when many African female scholars criticized the male African writers for neglecting female characters in their works. Such scholars are Mary Kolawole 1997 , Gloria Chukukere 1995 , Omolara, Flora Nwapa 1984 among others. Charles Fonchingong 2006 argues that Kolawole 1997 notes: by omission or commission, most male writers in the early phase of African literature encouraged the marginalization of women. In this context, female characters are made marginal to the plot of the fiction, while only a few emerge as powerful and credible protagonists 135 . Chukukere 1995 says, The female characters, who3 the male writers created, acted within the framework of her traditional roles as wife and mother 135 . Chukukere 1995 views that a woman, hence, is respected and loved due to, her adaptations to these roles that she did perform 135 . Therefore, the male writers showed that the women could only perform very well as wives and not in any other role. Such writers include Chinua Achebe 1958 , Elechi Amadi 1966 , Cyprian Ekwensi 1962 , Wole Soyinka 1973 and Ngugi wa Thiong o 1980 . However, the discourse that sidelined women has shifted. Contemporary female and male writers have come out to redefine and argue against the one-sided presentation of the African woman in literature. Lapin 1984 observes that three dozen women are currently recognized as authors across the African continent, and they have been joined by some male writers in giving serious treatment and a realistic characterization and all rounded perspective of the female gender. |
However, the discourse that sidelined women has shifted. Contemporary female and male writers have come out to redefine and argue against the one-sided presentation of the African woman in literature. Lapin 1984 observes that three dozen women are currently recognized as authors across the African continent, and they have been joined by some male writers in giving serious treatment and a realistic characterization and all rounded perspective of the female gender. Writers tackle the gender equation in various ways as they strive to reverse aspects of female marginalization 142 . Writers such as Buchi Emecheta 1974 Mariama Ba 1981 , Ama Ata Aidoo 1996 , Flora Nwapa 1990 , Sembene Ousmane 1970 and Leopold Sedar Senghor attempt to bridge the gender rifts in the African literary landscape 135 . Henry ole Kulet, who comes from a patriarchal society, is among the writers whose later works portrays an all-rounded woman. Statement of the Problem The two novels Blossoms of the Savannah 2008 and Vanishing Herds 2011 by Henry ole Kulet show the writer s concern with the role of the Maasai woman in society. He uses women protagonists in the two novels to elevate the roles of women in the society. However, what is worth investigating is how the roles he gives to the women define and redefine their position within the4 Maasai society. Therefore, in this study I set out to investigate how the position of the Maasai woman is defined and re defined in the two novels. Objectives 1. To examine femininity in Blossoms of the Savannah and Vanishing Herds. 2. To do a comparative analysis of femininity in Blossoms of the Savannah and Vanishing Herds. Hypothesis 1. Examining femininity in Blossoms of the Savannah and Vanishing Herds reveals a definition and redefinition of Maasai femininity. 2. A comparison of the two novels would reveal the different shades of Maasai femininities that Henry ole Kulet projects in Blossoms of the Savannah and Vanishing Herds. Justification Interrogating the re definition of femininity in Blossoms of the Savannah 2008 and Vanishing Herds 2011 helps to highlight the peculiar nature in which Henry ole Kulet positions his vision of the Maasai woman character. |
2. A comparison of the two novels would reveal the different shades of Maasai femininities that Henry ole Kulet projects in Blossoms of the Savannah and Vanishing Herds. Justification Interrogating the re definition of femininity in Blossoms of the Savannah 2008 and Vanishing Herds 2011 helps to highlight the peculiar nature in which Henry ole Kulet positions his vision of the Maasai woman character. Literary variables like characterization and plot development can help realize the inherent vision that Henry ole Kulet re presents in his work with regards to the destiny of the woman in the Maasai community. It is in the analysis of the re definition of the women that we can capture the unique feminism that emanates from Henry ole Kulet s creative works. Unraveling this kind of femininity would help to not only appreciate the nature of feminism within Maasai culture but also act as a pointer to the variant views on feminism which come from5 various cultures but which, the end, project the same vision of liberating the woman from traditions and customs that time has rendered untenable like female genital mutilation. It is imperative that a comparison of the two novels is done so as to show how the two books handle the issue of femininity. This shall help us see the issue of feminism in Maasai culture in totality with regard to how Henry ole Kulet handles it in the two texts. The two novels share similarities and differences that when looked at keenly reveal the vision of the author. The comparison also shows the techniques that the author has employed in different texts so as to bring out the presentation of the woman character and in so doing give a vision of what I term Maasai femininity. Literature Review A good research is one which is anchored in existing knowledge. This review looks at the existing literature related to this study under different topics. There are scholars who have previously done critical analyses of the works of Henry ole Kulet. A number of scholars have analyzed the images of women in Henry ole Kulet s novel based on subordination of women such as Everlyne Mengo 2010 but my study focuses on wholesome re presentation of women in Blossoms of the Savannah and Vanishing Herds. It also aims at doing additional work to the previous works done by other scholars on the concept of femininity especially work that reflects on Henry ole Kulet s novels. |
There are scholars who have previously done critical analyses of the works of Henry ole Kulet. A number of scholars have analyzed the images of women in Henry ole Kulet s novel based on subordination of women such as Everlyne Mengo 2010 but my study focuses on wholesome re presentation of women in Blossoms of the Savannah and Vanishing Herds. It also aims at doing additional work to the previous works done by other scholars on the concept of femininity especially work that reflects on Henry ole Kulet s novels. It provides a comprehensive study of woman re presentation on Blossoms of the Savannah and Vanishing Herds. One of the critical interests on Henry ole Kulet s works has come from Khaemba Wanyonyi 2003 who focuses on tension, uncertainties and conflicts among the Maasai as reproduced in the texts. This is caused by the invasion of foreign education as well as cultures. He analyses Blossoms of the Savannah and Daughter of Maa in support of his argument. He closely looks at representation6 of beliefs and cultural values by characters that have received formal education and the backdrop of Maasai cultural practices in the selected novels. Wanyonyi 2003 argues that the introduction of Western education precipitated change in the status of the Maasai women transformation that has created tension and conflict. Wanyonyi s argument is useful to my study since the issue of education acts as one of the agents that leads to women redefining themselves in Blossoms of the Savannah and Vanishing Herds. Mengo 2010 portrays the way Maasai women are culturally mistreated within the Maasai community, her work provides an insight of the patriarchy society of the Maasai. Though dealing with the Maasai culture and how women have been subordinated she did not deal with the changes that are currently taking place in Maasai community hence emerging a different kind of woman as compared to the cultural expectations. However, her study is reflected in my study in terms of how patriarchy shapes the Maasai woman to be at the periphery. Peter Mbugua 2004 discusses Issues of Identity in Henry ole Kulet, Is it possible? And To Become a Man . He has highlighted different identities of the female characters in Is it Possible? 1971 and To Become a Man 1972 . This work is relevant to my study since it builds on presentation of women. |
He has highlighted different identities of the female characters in Is it Possible? 1971 and To Become a Man 1972 . This work is relevant to my study since it builds on presentation of women. This study is reflected in my works since am focusing on the issue of patriarchy and its domination of the women character who struggle to assert themselves. Another critic who argues that the Maasai regard women as children is Ciarunji Chesaina 1997 . When a Maasai man talks about his children, he automatically means his wife wives along with children, reason being that women were to be guided and protected by men Ciarunji, 89 . This argument is reflected in my study in terms of how patriarchal Maasai community views women. This aspect of addressing the women as children is also seen in my study and how women are7 treated as equals to the children forms also part of my study because this is part of women s subordination that the women characters want to redefine themselves from. Susan Andrade 2000 interviews both Ogunyemi and Wanjira on their ideologies. In this interview Wanjira and Ogunyemi disassociate themselves from Western feminists whose ideologies such as lesbianism do not fit African community. An African woman should not alienate the man in her attempt to redefine her assertiveness, they argue. They also talk about the gender sensitization program that Wanjira is working on. Ogunyemi argues that feminism does not see beyond Western societies and hence ignores or marginalizes the specific problems of African women Susan, 174 . This interview is relevant to my study since my work employs the theory of Womanism as articulated by Ogunyemi. This interview helps in building the perspective on Womanism in this study. My study also values the role of the man in women s attempt to redefine their assertiveness such as is the case of Norpisia in Vanishing Herds, who values the role of Kedoki in saving the environment while Taiyo in Blossoms of the Savannah values Parmuat s assistance to rescue her from the humiliation of FGM. |
This interview is relevant to my study since my work employs the theory of Womanism as articulated by Ogunyemi. This interview helps in building the perspective on Womanism in this study. My study also values the role of the man in women s attempt to redefine their assertiveness such as is the case of Norpisia in Vanishing Herds, who values the role of Kedoki in saving the environment while Taiyo in Blossoms of the Savannah values Parmuat s assistance to rescue her from the humiliation of FGM. Another critic is Akote Amouzou 2006 who demonstrates how Flora Nwapa has contributed to the Redefinition of the female gender and a counter-identification to men s voices in literature, a fight to initiate change in the minds of her people in order to restore women s images and dignity as mothers and wives and promote collaboration and complementarily among the sexes in Nigeria and more generally in Africa Amouzou, 97 . Amouzou observes that in Nigeria the male writers are generally the mouth piece of their society and they treat the female characters as disdainful, indifferent or at times in a cruel manner in which women are regarded in Nigerian society Amouzou, 97 . For Ebele Eko 1986 , these writers invariably cast all women in the strict sexist8 roles of mothers and wives, submissive to the norms and regulations that restrict them Amouzou, 211 . Amouzou further argues that before the publication of Flora Nwapa s Efuru 1966 The female portraiture by men was restricted to a kind of idealization, rigid conventionally, stereotyping and a superficiality that left to be desired. Infact, women were made peripheral Amouzou, 98 . Amouzou gives the example of Charles Nnolim 1989 who analyzed the works of Chinua Achebe, Cyprian Ekwensi and Elechi Amadi and argues that the women were stereotyped as helpless, dependent, brutalized, disparaged prostitutes or concubines or good time girls Nnolim, 59 . Such women include Ekwensi s Jagua Nana , Amadi s Ihuoma The Concubine and Wole Soyinka s Simi The Interpreters . |
Infact, women were made peripheral Amouzou, 98 . Amouzou gives the example of Charles Nnolim 1989 who analyzed the works of Chinua Achebe, Cyprian Ekwensi and Elechi Amadi and argues that the women were stereotyped as helpless, dependent, brutalized, disparaged prostitutes or concubines or good time girls Nnolim, 59 . Such women include Ekwensi s Jagua Nana , Amadi s Ihuoma The Concubine and Wole Soyinka s Simi The Interpreters . For Chinua Achebe, The man is made the subject of the narratives; he is significant and dominates Nnolim, 98 . Redefinition of female gender by Flora Nwapa is relevant to my study because it offers a benchmark for viewing what redefinition of the role of the woman character is all about in literature. This study also supports the argument by Charles Fonchingong 2006 who argues that the earlier works of Chinua Achebe, Cyprian Ekwensi, Wole Soyinka, Ngugi wa Thiong o among other writers placed men as central figures and powerful unlike women. Amouzou 2006 argues that the female characters fight the prejudices of the past in order to restore women to their rightful place in society . Writers, such as, Buchi Emecheta and Flora Nwapa, Present the developmental nature of the female character through a varied exploration of the theme of female assertiveness in the various societal facets which enslave the female Amouzou, 143 . In this works, the key message is that, although women are faced with oppressive cultural norms they must strive to assert themselves. This picture of women undergoing oppressive9 cultural norms is vividly portrayed in the works of Henry ole Kulet but through the characters he shows that they can triumph because at the end Resian and Taiyo join Egerton university while Norpisia is awarded the best environmentalist award. Mary Kolawole 1998 contends that Generally, African women are presented as a subaltern group in the margin of society, docile, and accepting the multiple levels of subjugation gracefully Kolawole, 223 . |
In this works, the key message is that, although women are faced with oppressive cultural norms they must strive to assert themselves. This picture of women undergoing oppressive9 cultural norms is vividly portrayed in the works of Henry ole Kulet but through the characters he shows that they can triumph because at the end Resian and Taiyo join Egerton university while Norpisia is awarded the best environmentalist award. Mary Kolawole 1998 contends that Generally, African women are presented as a subaltern group in the margin of society, docile, and accepting the multiple levels of subjugation gracefully Kolawole, 223 . Flora Nwapa s fiction seems to be a cry against that degraded position of Nigerian literature . Flora Nwapa creates a seemingly decent society for women. It is a society respectful of its women. She openly confronts the issues of gender and distribution of power by the patriarchal society. She moves her female characters from the innocent and helpless position to a state of self-empowerment and authority throughout her texts: In all her novellas it is no more the male, but the female character who is the center of concern and she dominates the plot. This is a challenge to the old order . This study guides my work in terms of how Henry ole Kulet has confronted the issue of gender giving women a voice and redefining themselves. Charles Fonchingong 2006 in his interrogation of the gender gap notes, Emecheta in Second Class Citizen has filled the gaping gender between male and female characterization and shown the other side of the coin. The rural backhouse, timid, subservient, lack-lustre woman has been replaced by her modern counterpart, a rounded human being, rotational, individualistic and assertive fighting for, claiming and keeping her own Obiageli and Otokunefor, 1989 . It is important to note that Henry ole Kulet belongs to the caliber of male writers who are now reconstructing the fragmented presentation of African female in earlier works that they had written . |
Charles Fonchingong 2006 in his interrogation of the gender gap notes, Emecheta in Second Class Citizen has filled the gaping gender between male and female characterization and shown the other side of the coin. The rural backhouse, timid, subservient, lack-lustre woman has been replaced by her modern counterpart, a rounded human being, rotational, individualistic and assertive fighting for, claiming and keeping her own Obiageli and Otokunefor, 1989 . It is important to note that Henry ole Kulet belongs to the caliber of male writers who are now reconstructing the fragmented presentation of African female in earlier works that they had written . In literature there was an imbalance where the male were put to the centre, such as in the10 works of: Chinua Achebe, Things Fall Apart 1958 ; Ngugi wa Thiong o, The River Between 1980 ; Wole Soyinka, Seasons of Anomy 1973 , and which has made many male African writers to help the course of feminism. Due to the rise the feminist movement and the efforts that have been expended in reclaiming the distorted image of the female gender, some of the African male writers have come up with works that re present women who are all rounded in perspective . Such writers include Sembene Ousmane 1970 , Ngugi wa Thiong o 1980 , Chinua Achebe 1988 and Henry ole Kulet. These writers have come out strongly and given the gender questions a critical dimension. Sembene Ousmane 1970 , for instance, disagrees with the stereotypes that women cannot be good leaders and they do not possess organizational capacity through his character and portraiture of Penda. Penda mobilizes the women, as well as, being a spokesperson in the strike, hence disapproving the point that women are not vocal and strong. Henry ole Kulet, the writer whose works I study, also portrays female characters such as Eddah and Norpisia who have organizational skills such as mobilizing women to plant trees hence, rehabilitating the environment. They mobilize men too during such an event. |
Penda mobilizes the women, as well as, being a spokesperson in the strike, hence disapproving the point that women are not vocal and strong. Henry ole Kulet, the writer whose works I study, also portrays female characters such as Eddah and Norpisia who have organizational skills such as mobilizing women to plant trees hence, rehabilitating the environment. They mobilize men too during such an event. Ngugi, who previously had a gender bias attitude in The River Between 1965 later, empowers his female characters with strength, foresight and perseverance. Gathoni in I Will Marry When I Want 1980 is portrayed as an independent woman in her decision to choose her own husband defying the traditional precepts where parents impose their own choices on the children. Taiyo, too, in Blossoms of the Savannah chooses her own lover who, seemingly, comes from the same clan as she, hence, defined as her brother according to the culture. Gicaamba, in I Will Marry When I Want 1980 advocates for the education of the girl- child. He says, We the parents have not11 put much effort in the education of our girls, we oppressed women, giving ourselves numerous justification forgetting that the home belongs to boys and girls Ngugi . Achebe 1988 presents Beatrice as a professional woman who operates within the same wavelength as the most powerful men in the land . Beatrice presentation shows a woman shouldering the responsibility of charting the course of female emancipation. I, therefore, undertake to study Henry ole Kulet s works Blossoms of the Savannah and Vanishing Herds bearing in mind that the author is a male writer who uses female characters as the heroines. He writes about the Maasai community. A community that is patriarchal in nature but Henry ole Kulet unbends the gender bias attitude by, first of all, using female characters as his main characters, for example, Resian and Taiyo in Blossoms of the Savannah and Norpisia in Vanishing Herds. Secondly, he emancipates the female characters in such a way that he makes them heroines who overshadow the male characters such as Norpisia in Vanishing Herds where she overshadows her husband, Kedoki. Theoretical Framework This study is guided by Womanism tenet of feminism theory. |
A community that is patriarchal in nature but Henry ole Kulet unbends the gender bias attitude by, first of all, using female characters as his main characters, for example, Resian and Taiyo in Blossoms of the Savannah and Norpisia in Vanishing Herds. Secondly, he emancipates the female characters in such a way that he makes them heroines who overshadow the male characters such as Norpisia in Vanishing Herds where she overshadows her husband, Kedoki. Theoretical Framework This study is guided by Womanism tenet of feminism theory. This theory has two main proponents separated by the Atlantic Ocean: the American Alice Walker and the Nigerian Chikwenye Okonjo Ogunyemi. The two writers contend that the black woman is in need of a revolutionary feminist mechanism that is different from that of the white woman. Chidi Maduka 2009 argues that Womanism in Africa was coined by Chikwenye Okonjo Ogunyemi in1982. Maduka defines womanism according to Ogunyemi as,12 Womanism is black centered; it is accomodationist. It believes in the freedom and independence of women like feminism; unlike radical feminism, it wants meaningful union between black women and black men and black children and will see to it that men begin to change from their sexist stand Ogunyemi, 65 . Maduka 2009 argues that womanism, according, to Ogunyemi serves: as the rallying point of the women of African ancestry in their struggle to effectively assert their humanity in the face of the malevolent attitude of the menfolk towards their self-fulfillment in life . Ogunyemi argues that womanism does not make a lesser man but it encourages the men to accept to live with women by first abandoning their self-perception as superior partners in the collective struggle of the race for a better society 14 . Layli Philips 2006 discusses the differences between Womanism by Alice Walker and Chikwenye Ogunyemi. She argues that both scholars coined Womanism almost at the same time but Walker s Womanism advocates for concepts that are intolerable to the African culture, such as lesbianism, while Ogunyemi s Womanism calls for total liberation of African women without neglecting the male who are significant part in that change. |
Ogunyemi argues that womanism does not make a lesser man but it encourages the men to accept to live with women by first abandoning their self-perception as superior partners in the collective struggle of the race for a better society 14 . Layli Philips 2006 discusses the differences between Womanism by Alice Walker and Chikwenye Ogunyemi. She argues that both scholars coined Womanism almost at the same time but Walker s Womanism advocates for concepts that are intolerable to the African culture, such as lesbianism, while Ogunyemi s Womanism calls for total liberation of African women without neglecting the male who are significant part in that change. Ogunyemi believes in understanding between men and women in ending marginalization of African woman. This study shapes my study in terms of the fact that men and women participate in ending marginalization of African woman. Henry ole Kulet tries as much as he can to go against traditions such as polygamy, the value of boys against girls and FGM. Ogunyemi s Womanism will, largely, form the theoretical framework of my study. Ely-Sayed Adely 2014 demonstrates that Weep Not, Child 1964 is a womanist fiction. Adely analyses the characteristics of Womanist theory by Alice Walker. Further, Adely demonstrates by13 the use of the character how Womanist theory manifests its self in Weep Not, Child. In the study, she reveals that the female characters in the novel depict characteristics of women underlying Walker s definition of Womanism. For example, the theory of Walker addresses the issue of being a woman and not girlish in Weep Not Child. They reason as women and not in a girlish way. Walker in her theory advocates that a woman is capable of loving and Adely demonstrates that Mwikali loves Njoroge. Walker s theory advocates for a woman who loves other women, an ideology that is seen within women characters such as Taiyo and Resian in Blossoms of the Savannah who love one another such that they fight to achieve what they desire together. Another ideology as advocated by Walker is that: A woman who values Tears as Natural Counter balance of laughter that women a times use their tears as an expression of laughter. These characteristics of Walker s womanish are also applicable in my work and it helps my work in terms of understanding in depth the characterization of women and how they redefine themselves. |
Walker s theory advocates for a woman who loves other women, an ideology that is seen within women characters such as Taiyo and Resian in Blossoms of the Savannah who love one another such that they fight to achieve what they desire together. Another ideology as advocated by Walker is that: A woman who values Tears as Natural Counter balance of laughter that women a times use their tears as an expression of laughter. These characteristics of Walker s womanish are also applicable in my work and it helps my work in terms of understanding in depth the characterization of women and how they redefine themselves. Helen Chukwume 1982 examines how female writers have presented female characters who rise above the patriarchy society, in their quest for their rights. Such writers are Flora Nwapa 1984 , Buchi Emecheta 1979 and Nawal el Saadawi 2007 . This study is different from my study since I am studying a male writer, Henry ole Kulet who uses female characters and tries to emancipate them. However, Chukwume s study is relevant to my study since, I am also interested in women emancipating themselves from a highly patriarchy society. This study assists my work which deals with how women have risen above the patriarchy society as they seek their rights. For example Resian refuses to undergo FGM and forced marriage in order to achieve education. Mary Monica 2012 critically examines the portrayal of women in Nwapa s and Emecheta s works. The female characters in these novels have been emancipated, which is what Nwapa and14 Emecheta advocate for since the two are womanists. These characters are bold and ready to emancipate themselves. This study is relevant to my study since am also focusing on female characters who have been emancipated, women who are courageous, and characters that are ready to face any challenges that hinders their growth. I am also looking at characters who participate in economic development such as Norpisia and Eddah Sein in Vanishing Herds. German Kouadio N guessan 2011 discusses the issue of gender .The writer argues that gender is constructed and that the woman is viewed as the other. The writer says that the sexes are socialized into accepting their roles. This study will assist my work because my study majorly focuses on how male and female have been socialized into accepting their roles. |
German Kouadio N guessan 2011 discusses the issue of gender .The writer argues that gender is constructed and that the woman is viewed as the other. The writer says that the sexes are socialized into accepting their roles. This study will assist my work because my study majorly focuses on how male and female have been socialized into accepting their roles. This work is reflected in my study due to the issue of women being viewed as the other that helps me in bringing out the concept of emancipation and hence redefinition of women. Amouzou 2006 argues that Womanism wants meaningful union between men and children and wants to see to it that men begin to change from their sexist stand. Womanism is communal in its orientation and goes beyond the husband and wife situation. It is an ideology in which the destiny of distressed people can be urgently discussed in a meaningful context to avert disaster, not just to talk abstractly Amouzou, 102 . Amouzou argues that Flora Nwapa, Nigerian writer, advocates for Womanish: Her fiction shows the true nature of woman, her role, and her contribution to the development of her society, which were played down or neglected in the works of the male writers. Nwapa s major concern for improving the quality of her community, not just women s lives, marks her politics. Genuinely, democratic, her ideology is integrative rather than solely woman-centered. One can say that she does not see the problem of her country Nigeria as solely gender-specific Amouzou, 102 . I draw inspiration from this study since I am addressing15 too the issue of men who are also changing their sexist stand and value the women in the society. They are also leaving in meaningful union between children, husband and wife. Just like Flora Nwapa, my work also shows female characters who participate in developing their society. Sherley Anne Wiilliams 1986 argues that Womanist theory is committed to the survival and wholeness of entire people. Female and male, as well as, valorization of women s works in all their varieties and multitudes Williams, 304 . This study shapes my work since my study shows how women s ability can change a society. For example Norpisia s strength, in Vanishing Herds 2011 , changes the life of her community and that of the wildlife. |
Female and male, as well as, valorization of women s works in all their varieties and multitudes Williams, 304 . This study shapes my work since my study shows how women s ability can change a society. For example Norpisia s strength, in Vanishing Herds 2011 , changes the life of her community and that of the wildlife. She helps in resuscitating the environment hence changing the life of people. Mary Mears 2009 argues that Flora Nwapa writes about women and their lives, issues, and concerns within a traditional Igbo culture radically affected by British colonialism . She argues that women desire change, choice and to be accepted. Women desire to participate, just like other human beings, fully. They want to be free from traditional roles such as workers, wives, and mothers. Instead, they wish greater freedom than traditional Igbo customs allow in the domestic and public realms . This study is relevant to my study since I study how women redefine themselves from the Maasai traditions and customs that demean and subordinates women. I also study women who participate in developing their society. They redefine themselves from the fact that they are only supposed to be house wives and mothers to better things such as taking care of environment as well as to be educated to highest levels of education. Georgiads Mboya Kivai 2010 argues that in an effort to empower the African woman, Chimamanda Ngozi Adichie crafts stories with female subjects pursuing female interests. She also structures her narrative to contest the male power with its violent manifestations Kivai, 23 . Kivai,16 further, argues that Adichie is involved in the creation of discourse meant to push women from margins to the centre. This study is reflected in my works in similar way that Adichie push women from margins to the centre is more less the same way Henry ole Kulet pushes women from traditional roles to powerful roles such as economic participation, improving environment, taking care of environment in Vanishing Herds 2011 and in Blossoms of the Savannah 2008 such as education as FGM and forced marriages. Womanism theory is suitable for this study because the author, Henry ole Kulet uses women as central characters and presents them as heroines in his works. He tries to give a voice to women in a society that is dominantly patriarchal in nature. |
This study is reflected in my works in similar way that Adichie push women from margins to the centre is more less the same way Henry ole Kulet pushes women from traditional roles to powerful roles such as economic participation, improving environment, taking care of environment in Vanishing Herds 2011 and in Blossoms of the Savannah 2008 such as education as FGM and forced marriages. Womanism theory is suitable for this study because the author, Henry ole Kulet uses women as central characters and presents them as heroines in his works. He tries to give a voice to women in a society that is dominantly patriarchal in nature. Womanism is an appropriate theory since the novels are set in Africa, focuses on the African culture, specifically, the Maasai culture and this is a feature of Womanism since it focuses on African issues. The other reason is that the central figures are women who the author places as central heroines. This, therefore, refutes the argument by Makuchi 1993 who argues that Most male writers have been heavily criticized for their representations of African women in subservient gender roles. They are portrayed as women who are passive, always prepared to do the bidding of their husbands and family, as having no status of their own and therefore completely dependent on their husbands Makuchi, 7 . The theory is applicable to my work because the two novels, Blossoms of the Savannah 2008 and Vanishing Herds 2011 deal with issues of blacks of African descendants. The issues focus on women, their lives and their concerns. The narrator beliefs in the freedom and independence of women. The novels also believe in meaningful union between women, men and children as advocated for by Womanism. The fictions place the women as central characters Norpisia and17 Resian are heroines in the narratives and all the issues centers around them. The narrator argues that men should begin to change from the culture perception that subdues them. The novels show the struggle of women of African ancestry for self-fulfillment. Resian struggles to join university while Norpisia struggles to rehabilitate the environment. This is what brings them joy after they achieve. Womanism shows the assertiveness of women towards the men s attitude. Resian does not fear to fight against the plan of his father, Oloisudori and Olarinkoi. |
This is what brings them joy after they achieve. Womanism shows the assertiveness of women towards the men s attitude. Resian does not fear to fight against the plan of his father, Oloisudori and Olarinkoi. Norpisia too, does not mind what people may think when she carries weapons and fights the cattle rustlers to death. The novels value men and see them as important. Norpisia sees her husband as a very good helper in her ambitions to save the environment. Taiyo also sees Parmuat as the only person who can rescue her from the humiliation of forced initiation. Although Resian wants to pursue education but believes that one time, later in life, that she will be married and have kids. She respects her own father. Taiyo also believes in being rescued by Parmuat. Norpisia in Vanishing Herds, loves and respects the husband, she takes care of his needs by cooking food for him and nursing him back to health. She works together with him towards changing the environment. The two novels project their worlds as more communal than individualistic. The families live together happily. They do things as a community. The Nasila people in Blossoms of the Savannah come together to welcome the ole Kaelo, they come together to fight the vice of men who attempt to rape Resian and Taiyo. Norpisia together with Masintet s community plant trees so as to protect the environment. The novels show the true nature of women. It has shown their physical, emotional, psychological and spiritual nature of women, their strength, ability and the length that they can go to achieve it. The novels show the contribution of women to the development of the society. Minik, in Blossoms of the Savannah, starts a ranch where she employs people. Norpisia assists women to plant trees and are rewarded with sheep according to the number of trees planted. 18 Research Methodology The theoretical framework of Womanism determined the methodology that I employ in this research. It influenced my focus on the characterization of the Maasai woman like Norpisia in Vanishing Herds. It is by focusing on the women characters that we are able to see how Henry ole Kulet defines the woman in accordance with Maasai conception of the female. The theory helped me focus on those aspects of characterization that best exhibited the aspects that redefine femininity in the Maasai contexts depicted in the two works. |
It influenced my focus on the characterization of the Maasai woman like Norpisia in Vanishing Herds. It is by focusing on the women characters that we are able to see how Henry ole Kulet defines the woman in accordance with Maasai conception of the female. The theory helped me focus on those aspects of characterization that best exhibited the aspects that redefine femininity in the Maasai contexts depicted in the two works. The focus that I put on the character of Resian in Blossoms of the Savannah and her passion for education as a way of transforming her life and her opposition to FGM is inspired by Womanism theory that insists on looking at the woman in society in terms of how she tries to overcome the barriers of patriarchy to contribute to the well-being of the society. The analytical tools guided by Womanism theory helps in identifying productive and reproductive roles of women in Blossoms of the Savannah and Vanishing Herds. The productive roles include activities that help women acquire money, resources and all activities that bring value into the society. On the other hand, reproductive roles are day to day activities carried out women such as cooking, fetching water and firewood, caring for the family and procreation for the continuity of the community. The Womanism theory helps in identifying how women have redefined themselves in terms of leadership status, education, assertiveness and from customs and traditions that keep women in low status such as FGM, early marriages, forced marriages, dictatorship and polygamy. It brings out the value of men in their help in emancipating the women in Blossoms of the Savannah and Vanishing Herds. Further, the study begins by a close reading of the primary texts: Vanishing Herds and Blossoms of the Savannah with a view to find out how the women have been presented. I examined how women characters were presented by closely examining the plot, characterization and plot19 development guided by Womanism theory. I analyzed how women are represented as using language in order to redefine themselves from the traditions. To do a qualitative analysis I did close textual reading of the novels. Library research assisted in adding information concerning the culture of the Maasai. Scope and Limitation This study focuses on Henry ole Kulet s Vanishing Herds and Blossoms of the Savannah. The two novels provide an in-depth towards understanding how women have been presented leading to their redefinition. The paper focuses on re definition of femininity. |
Scope and Limitation This study focuses on Henry ole Kulet s Vanishing Herds and Blossoms of the Savannah. The two novels provide an in-depth towards understanding how women have been presented leading to their redefinition. The paper focuses on re definition of femininity. Other books written by Henry ole Kulet have been referred to in providing more information on this research project. Chapter Breakdown Chapter One Introduction This chapter consists of the introduction to this study. It provides background information on the concept of women in Africa and gender. The introduction provides the statement of the problem and justifies it. It further states the objectives of the study as well as the theoretical framework employed and further explains the methodology applied. Chapter Two This chapter focuses on examining femininity in Vanishing Herds. Here I focus on how the author shows the woman as defining and redefining her place within the Maasai culture as is presented in the novel. 20 Chapter Three This chapter focuses on the second novel, Blossoms of the Savannah. I, closely, look at the text so as to establish how femininity has been presented in this novel. Chapter Four In this chapter I do a comparative analysis of the two books. My aim is to show how the author uses plot development, characterization and language use in presenting the female characters in Blossoms of the Savannah and Vanishing Herds. Chapter Five This chapter concludes my argument by tying together all elements discussed here by making a conclusion on the topic, the research finding and a suggestion for further research. 21 CHAPTER TWO EXAMINING FEMININITY IN VANISHING HERDS Introduction In anthropology studies done on the Maasai community by researchers like Stephen Sitoya ole Sankan 1971 have shown that the place of women in that community is defined by the cultural norms where cattle play a big role: Should a man mistakenly marry a girl of the same cattle brand as himself he pays a heifer so as to wife off the disgrace Sankan, 2 . Paul Spencer 1988 also says that within the clans the members know which families may or may not intermarry. It is recommended that the right pillar should marry the left pillar, but if marriage does occur within one pillar of clans, the prospective husband may pay a heifer to the family of his bride to wipe out the incest Spencer, 28 . |
21 CHAPTER TWO EXAMINING FEMININITY IN VANISHING HERDS Introduction In anthropology studies done on the Maasai community by researchers like Stephen Sitoya ole Sankan 1971 have shown that the place of women in that community is defined by the cultural norms where cattle play a big role: Should a man mistakenly marry a girl of the same cattle brand as himself he pays a heifer so as to wife off the disgrace Sankan, 2 . Paul Spencer 1988 also says that within the clans the members know which families may or may not intermarry. It is recommended that the right pillar should marry the left pillar, but if marriage does occur within one pillar of clans, the prospective husband may pay a heifer to the family of his bride to wipe out the incest Spencer, 28 . Sankan who also discusses the question of masculinity and war says that the Maasai women live separate houses from men Sankan, 40 . Women, do not handle warriors food unless a ceremony is carried out Sankan, 30 . Sankan also says that women welcomed warriors from war with songs and dances. Barren women, according to Sankan, go round collecting things for ancestral prayer, a women-blessing ceremony: This is a ceremony where women are blessed so that they may become more fertile Sankan, 42 . Andrews Fedders 1974 says it was22 in rare situations such as when a woman gave birth that a woman would slaughter a sheep. Removing of blood from large animals is done by men Fedders, 20 . These elements of the Maasai culture as studied by the anthropologists: Sankan, Spencer, Fedders and Saitoti are also reflected in Vanishing Herds and Blossoms of the Savannah. What defines the traditionally Maasai women is captured in these studies. They discuss the role of men as being head of the home, disciplines and protect the family. The scholars mainly studied the role of men and women in Maasai community. Definition of Femininity The Maasai woman is shown to be first defined by the code of dress that tradition ascribes her by Henry ole Kulet. The Maasai women had their dressing code which exemplifies the traditional expectation of the Maasai community. |
The scholars mainly studied the role of men and women in Maasai community. Definition of Femininity The Maasai woman is shown to be first defined by the code of dress that tradition ascribes her by Henry ole Kulet. The Maasai women had their dressing code which exemplifies the traditional expectation of the Maasai community. When Norpisia was to visit Sein, the environmentalist, the women were adorned in lesos and multi-coloured bead necklace. The Maasai women wore lesos and shukas around their bodies depending on the clan that they came from. They wore beaded necklaces around their necks. They wore rubbers on their feet. For instance, Norpisia wore white pair of rubbers bought for her by Sein. Their male counterparts wore red shukas and Enkilaoondeeri, a beautiful outer garment made from soft wooly hyrax skins sewn into gown-like cloak. This is also seen in Daughter of Maa 1990 where Seleina is described as wearing shukas and had ornaments such as multi-coloured bead necklaces around her neck Daughter of Maa ,61 . The shuka is red-ochred. Women s role is defined by Henry ole Kulet as milking, preparing meals and looking after the young ones. She is to take care of her house. She ensures that her children as well as the husband are well fed. Norpisia had; A pot humming on one side of the fire, stone, as two hindquarters of mutton boiled. A large chunk of lamb chops spitted over the flames, with its outer fat layer sizzling 23 Vanishing Herds, 106 . It was the woman s role to light the fire and keep the house warm. We see Norpisia lighting fire and prepare their evening meals Vanishing Herds, 146 . She welcomes the husband warmly. For example the night when the wild beasts run off and they got back into the house, Norpisia went straight to check on her baby. She then stirred up the fire and boiled some milk. She served her husband and took some herself Vanishing Herds, 188 . In Is It Possible? 1971 it was the role of the women to milk for example Lerionka s mother milk s the cows Is It Possible? 9 . |
In Is It Possible? 1971 it was the role of the women to milk for example Lerionka s mother milk s the cows Is It Possible? 9 . In To Become a Man 1972 Kitika s mother, too, milks cows that had been brought by Kitika in their last raid To Become a Man, 15 . After a successful raid the women in To Become a Man sing soothly as the milk the cows To Become a Man, 85 . A woman had the obligation of ensuring that calves had fed, kids and lambs had suckled and dogs too, should be well fed Vanishing Herds, 27 . Weak animals were to be taken care of by women just like the way we see Norpisia caring for the weak ones and especially those that were unable to walk. Women were defined by the responsibility that they had at home. They fed the young ones of the animals by giving them milk. We see this when Norpisia is said to be giving the four wildebeest milk. Women had the responsibility to ensure that there was drinking water for her family. A woman has the responsibility to take care of the husband in Vanishing Herds. Norpisia makes an olchuret, a head covering to shield the husband from rain when he had been attacked by the cattle rustlers. She also nurses the husband back to health after he is attacked by the cattle rustlers. She predicts a man s needs. The reason being, it is the man who protects her and her children from danger. For if she did not protect the man who then would protect them in case any thing happened to the husband? Vanishing Herds,91 . In Daughter of Maa 1990 , too, the woman 24 --had to take care of husband s interests, cattle, sheep, goats, and above all his physical well- being Daughter of Maa,108 . In nomadism, the woman followed the animals from the rear. Her work was to look after the sick animals and young ones of the animals so that they may not fall into predator s hand. This is exactly the role that Norpisia performs. She follows their animals from the rear so as they would not fall into the hands of predators. |
Her work was to look after the sick animals and young ones of the animals so that they may not fall into predator s hand. This is exactly the role that Norpisia performs. She follows their animals from the rear so as they would not fall into the hands of predators. This shows that the women performed menial jobs and were not trusted with strong and challenging jobs such as leading the animals from the front and protecting the whole herd as man was expected to do. The Maasai women as defined by Henry ole Kulet were the ones to construct huts. Norpisia makes a temporarily hut called olongoborr, She offloaded poles from one of the donkeys and erected them on the ground. Within no time, she had set a temporary hut of sticks and hides called olongoborr Vanishing Herds, 22 . Women were to construct the houses they lived in and we see women helping Norpisia to erect her first semi-permanent house Vanishing Herds, 180 . Incase of oncoming rains the women had to ensure that the roofs were not leaking at all. If they did not do that they were held as irresponsible. In Is It Possible? 1971 women repaired the roofs in case they were damaged and the rains were either about to fall or were falling by smearing the roofs with mud Is It Possible? 16 . It is also evidenced in To Become a Man 1972 when the rains start falling and drops through the roof at Lesho s father s house, Leshao s father says that he would look for a woman who would plaster their roof since Leshao's mother had died and that was her responsibility. Immediately, two women are seen repairing the Leshao s father s roof To Become a Man, 2 . 25 It is the responsibility of a Maasai woman to have children for procreation of the community as shown by Henry ole Kulet. And that is why Norpisia is thinking of having children before the two of them get old. She tells him that back at her home women of her age had already got their second child: I think it s the way a wife tells her husband how much she loves him and cares for him, whether she has children or not but I think I need to tell you I want to have your child before I get too old Vanishing Herds, 91 . Many women in marriage or before marriage desire to have children. |
We notice the passionate feelings that women have for things that they love. Any harm happening to things that they love makes them so emotional that they end up crying. Norpisia cried after a hyena had killed and dragged away one of the sheep. To her it is a painful experience that she cannot bear. She is sad when she leaves behind her home and her relatives. She feels sad when she is separated from her friends at Eorr-Narasha. When the people bid them bye, Norpisia returned his wave, tears welling up in her eyes, she was suddenly overcome by the knowledge that she might never see the people of Eorr-Narasha again Vanishing Herds, 216 . Although it is an emotional parting but Norpisia is overwhelmed by sad emotions unlike Kedoki. She is sad too when she loses her siblings. However, Kedoki was strong and accepted his loss stoically Vanishing Herds, 40 . Such that Norpisia desired to emulate him and be emotionally strong as him. In Is It Possible? 1971 Lerionka s mother is so emotional because white people were to take one boy-child from each household so as to attend school yet Lerionka was her only son. The husband consoles her by telling her that the white men are not only taking their son but It is the boys of all the Maasai Is It Possible?11 . When Lerionka saw her mother crying he soothes her and persuades her to stop crying Is It Possible?11 . In To Become a Man, Leshao s aunt cries after seeing the situation that Leshao was in after the unsuccessful raid that led to one of his legs amputated To Become a Man, 135 . Men were not allowed to cry and this is seen when ole Sulunye, the circumciser wants to see Leshao s circumcised organ and when Leshao is about to cry he is told that Men don t cry To Become a Man, 109 . Women are defined as a weaker sex that is affected by issues such as death. In Vanishing Herds the women are not an exception to this. After the death of Norpisia s elder brother and sister, her28 mother was inconsolable. She became sadder than her husband. She refused to be comforted. |
After the death of Norpisia s elder brother and sister, her28 mother was inconsolable. She became sadder than her husband. She refused to be comforted. A woman is seen as a person who is weak and depended on the man for protection. For example, when the group saw several morans, Norpisia scooped her baby and hastily retreated into her Olngoborr, a hut 177 . While Kedoki, Lembarata and Masintet stood ready to defend themselves in case of any eventuality. A woman s weakness is shown when Norpisia faces a herd of rhinos. She runs for her dear life and she cries as she runs. In Is It Possible? 1971 women are defined too as cowards. When strange men come to their homestead they leave one at a time carrying along their children to the bush: And in the end only men were left there Is It Possible?,. 12 . In To Become a Man 1972 women scream and ran from hut to hut snatching up their children who were playing in the moonlight and disappeared into the huts To Become a Man, 132 . When Leshao and Mbulung go to the circumciser s house all the women enter their huts and bring them honey for fear of what may befall them. Their faces too express fear To Become a Man, 96 . Women are defined in terms of having occasional outbursts of anger, mood swings and being stubborn at times by Henry ole Kulet. Just like Norpisia was. And the husband learned to accept and give her, her space during such occasions when she was in such moods Vanishing Herds, 46 . When there is heavy rain she stands in the rain crying until Kedoki comes for her Vanishing Herds, 109 . The narrator portrays that women are not used to being in the wilderness for long. Norpisia though being with Kedoki was tired of loneliness such that she longs for a human soul Vanishing Herds, 53 . This does not bother Kedoki at all. As long as he is with his wife and his livestock he feels quiet okay and not isolated from the people Vanishing Herds, 60 . She weakens too during her pregnancy Vanishing Herds, 156 . 29 Women are defined as shy in front of people by Henry ole Kulet. |
As long as he is with his wife and his livestock he feels quiet okay and not isolated from the people Vanishing Herds, 60 . She weakens too during her pregnancy Vanishing Herds, 156 . 29 Women are defined as shy in front of people by Henry ole Kulet. This is expressed when the narrator says, That when the women looked at Norpisia it made her sharply aware of the thin lesos she was wearing. She suddenly felt dizzy as if she was treading in the air. Kedoki quickly took hold of her arm to reassure her. It was then that he realized the damage caused to her mind by the long isolation in the wilderness. She had become xenophobic and was now wary of strangers Vanishing Herds, 129 . This kind of shyness always made women to be humble before their husbands, as well as, subdue. As a result of being described as weaker sex it was therefore, the responsibility of the man to protect the woman. Kedoki, the husband, comes out ready to protect her with a spear. When Norpisia sees a herd of elephants she runs towards him so as to be protected. This shows that Maasai men are the ones to protect their women. For, according to the culture, the women are weaker than the men. It is with this assumption that Kedoki had dismissed the strength of women. He regarded women as gender of little consequence. He saw them as only purposed to procreate but this was changed immediately he found Norpisia. When Kedoki is attacked by cattle rustlers and lies on the ground, he thinks about Norpisia. The norms of the Maa culture stipulates that, man is to protect the woman at all times and not the other way round, a woman was to protect the husband and Kedoki thinks that he has to take care of his wife. He prays that they do not find her and molest her. The narrator says that it was his duty to defend her. He thinks of what they might do to her such as molest her, rape or abduct her Vanishing Herds, 75 . The reason as to why Kedoki is worried about Norpisia is because a woman within Maasai community is viewed as a weakling and it is the role of the man to defend her at any given time. |
The narrator says that it was his duty to defend her. He thinks of what they might do to her such as molest her, rape or abduct her Vanishing Herds, 75 . The reason as to why Kedoki is worried about Norpisia is because a woman within Maasai community is viewed as a weakling and it is the role of the man to defend her at any given time. During any raids or fights as said by Leshao in To Become a Man 1972 women are never30 killed because Maasai men do not kill their women because they are considered as weaklings To Become a Man, 95 . In matters concerning the community, the women are not informed. Matters about their forced marriage were discussed in their absentia and dowry paid. Women are married off and dowry paid without their consent. For example without Norpisia s knowledge, Kedoki had proposed to marry her. Kedoki had entered a deal with Norpisia s father and the deal was sealed. She was given out to Kedoki without being consulted Vanishing Herds, 16 . This shows that women did not participate in any decision making and in cases where decisions were made, the women did not oppose at all. It was a norm and custom that the girls knew and it was not a surprise to them when they learnt that their fathers had married them off, so when Norpisia learnt that she had been married off she was not surprised because she was already eighteen years old Vanishing Herds,12 . The definition of any woman beyond eighteen years is marriageable and when it came to that the girl could not question the father because matters concerning marriage lay solely on the father. This is also seen in Daughter of Maa 1990 where Nalotuesha asks Nariku-Nkera, When did women of Maa protest when their husbands wanted to marry? Daughter of Maa, 72 . She reminds her that her husband if he wanted would marry without even asking for her consent for the men made decisions on when to marry and who to marry without asking the wives. Kedoki does not involve Norpisia in decision making. When he recovers from the injuries inflicted on him from the cattle rustlers he holds private discussions with Masintet and Lembrata. |
They only come to the place when he calls for them. As such the slaughtering place acts as a space that determines feminine identity among the Maasai. Women were married off to men who they did not know and went with them to their homes in distant places. Norpisia is not exempted from this, She was now headed to an undisclosed destination with a husband she hardly knew Vanishing Herds, 21 . A woman had no right to object to this and she had to follow the decision that had been made by the elders in the community. 32 When a woman is married she is supposed to walk behind her husband. A woman is not supposed to cross any log or any object on her way. It was the work of shepu-Ilkerra to remove it for her. Kedoki and the wife have to walk for long distances even though the two do not have shepu-Ilkerra Vanishing Herds,17 .This, therefore, shows that the man was perceived as the head and it was his role to lead the woman as well as protect her. The Maasai had a way of respecting their elders. Girls and women greeted men by bowing their heads and for their mothers, they kissed them. For example, the narrator says when Norpisia approached her father, bowed to greet him, and went to where her mother was seated and hugged her, kissing her lightly on her lips Vanishing Herds, 14 . A woman was to greet an elderly man by bowing her head. This demonstrated respect for the male counterparts in the Maa community. The old man calls Norpisia, nakeria, a child, a term commonly referred to all the females Vanishing Herds, 140 . The nakeria term defines women as equals to children. Women referred to any elder who is his father s age mate as father, Papaai as Norpisia calls Barnoti s father Vanishing Herds, 141 . Therefore, definition of the traditional Maa woman equaled her to children in the face of male authority. Further, women are defined as submissive by the narrator. Norpisia displays this character when she sees Lemeisssorri, Barnoti s father, she quickly walked up to the old man, stopped a few feet from him and bent her head in greetings. |
Therefore, definition of the traditional Maa woman equaled her to children in the face of male authority. Further, women are defined as submissive by the narrator. Norpisia displays this character when she sees Lemeisssorri, Barnoti s father, she quickly walked up to the old man, stopped a few feet from him and bent her head in greetings. He lifted his hand and lightly touched the top of her head Vanishing Herds, 140 . Unlike Kedoki who only extends his hand in greetings. Young boys and all females within the Maa community are supposed to bent their heads to greet any elder who is elderly than them. This shows that women are to be submissive towards the men for it shows their respect towards the elders. 33 Again weapons also defined the superiority of male and female in Maasai community. Women handled a smoothly, slender polished sticks, sticks on which they leaned slightly on. The slender stick was used for supporting them as they walked. This is different from their counterparts who carried spears and knobkerries demonstrating strength and might. For example in Bandits of Kibi 1999 the men carry bows, arrows, spears and knob-kerries Bandits of Kibi, 21 . In Daughter of Maa 1990 Joseph Malon was seen in the evenings working on a new stick or knobkerrie Daughter of Maa, 149 . In To Become a Man 1972 boys carried spears and that is why Leshao carries his too To Become a Man, 1 . The men and boys carried swords in a scabbard tied to their waist To Become a Man, 7 . When Leshao is asked to share meat with Mbulung he draws his sword from its sheath To Become a Man, 10 . Leshao and Mbulung find an old man in the forest carrying a bow, arrows and a quiver dangling on his back To Become a Man,92 . Leshao sees men in his homestead ,as he arrives from his meeting with Mbulung , With spears, some with clubs, some with bows and some with their drawn swords To Become a Man,83 . Maasai women are defined by their height. Mostly, many of them are tall and slender. |
Leshao sees men in his homestead ,as he arrives from his meeting with Mbulung , With spears, some with clubs, some with bows and some with their drawn swords To Become a Man,83 . Maasai women are defined by their height. Mostly, many of them are tall and slender. For example, the narrator says that he allowed them to construct their cattle enclosure next to his own while his wife, a tall slender woman draped in colourful lesos, and multi-coloured beads, invited Norpisia into Olgoborr Vanishing Herds,119 . Maasai women are defined as beautiful: Her beauty was accentuated by her sparkling eyes and her beautiful smile. What a beautiful wife he had in Norpisia Vanishing Herds, 219 . In Daughter of Maa 1990 Seleina is described as tall, thin, slender hands, large brown eyes that made look beautiful Daughter of Maa, 61 . Womanhood is also expressed in Vanishing Herds in a number of ways that defines Maasai femininity. Eddah desires to know more about meeting Norpisia so as she knows more about her. 34 Womanhood and sisterhood is normally a concept with women. We find Norpisia and Masintet s wife becoming great friends and inseparable Vanishing Herds, 204 . She finds it hard to separate from her and wishes that her husband would change her mind so as they would stay a little bit longer. She teaches Masintet s wife about herbs and how to cure both the people and the sick Vanishing Herds, 205 . Women are defined as gossipers for when they walked on coming across a group of women who stood by the road, their arms folded across their chests, gossiping as they stared at Norpisia Vanishing Herds, 129 . Therefore, when they see Norpisia they start gossiping about her which makes her so uneasy. In To Become a Man 1972 women, too, are described as gossipers. For example when two women are forced by their husbands to repair Leshao s father s roof they speak ill of Leshao s father unaware that Leshao was hearing To Become a Man, 2 . |
Therefore, when they see Norpisia they start gossiping about her which makes her so uneasy. In To Become a Man 1972 women, too, are described as gossipers. For example when two women are forced by their husbands to repair Leshao s father s roof they speak ill of Leshao s father unaware that Leshao was hearing To Become a Man, 2 . When Leshao kept begging for food from neighbour s the women decided collectively that they would not continue feeding two men: Leshao and his father and truly whenever Leshao went begging for flour they would show him empty tins To Become a Man, 9 . When the moran s returned from a successful raid the narrator says that women whispered the news from one ear to another To Become a Man, 100 . Redefinition of Femininity The efforts at redefinition of femininity in Vanishing Herds is highly praised by Henry ole Kulet. Norpisia is bestowed with high praises such that even the representative of the governors praises her for her accomplishment in the resuscitation, rehabilitation and the conservation of the environment. She is described as unsurpassed in organizational skills and leadership qualities35 which enables her to marshal groups of women to plant thousands of tree-seedlings that matured into invaluable forests Vanishing Herds, 8 . Norpisia is presented as a leader. She is elected to lead women in conserving the environment: Sein was convinced that Norpisia was a born-leader. She could successfully lead her community in tackling some of the issues that had contributed to the degradation of the environment Vanishing Herds, 196 . And when the women choose her to spear head the resuscitation of the environment the narrator says , she accepted the challenge wholeheartedly and immediately embarked on forestation Vanishing Herds, 196 . This also shows her will to assist in developing her society through curbing destruction of the forests through reforestation which is one of the many qualities of a leader. Norpisia possesses organizational skills and leadership qualities. Which Amouzou 2006 posits that in Flora Nwapa works, women s roles transcend the domestic and reproductive Amouzou, 101 . |
And when the women choose her to spear head the resuscitation of the environment the narrator says , she accepted the challenge wholeheartedly and immediately embarked on forestation Vanishing Herds, 196 . This also shows her will to assist in developing her society through curbing destruction of the forests through reforestation which is one of the many qualities of a leader. Norpisia possesses organizational skills and leadership qualities. Which Amouzou 2006 posits that in Flora Nwapa works, women s roles transcend the domestic and reproductive Amouzou, 101 . This concept is seen in Norpisia whose organizational and leadership skills enables her organize groups of women who plant thousands tree-seedlings that matured into invaluable forests Vanishing Herds, 8 . Her role as a leader transcends the domestic and reproductive roles that initially were portrayed in the earlier works of Henry ole Kulet. Norpisia, can be compared to Penda in Sembene s, God s Bits of Wood 1970 who mobilizes the women and is the spokesman in the strike action, hence, as Fonchingong 2006 argues, Sembene defies the stereotype that women cannot be potential leaders and do not possess organizational capacity through his presentation of Penda Fonchingong,145 . Henry ole Kulet too defies this stereotype that women cannot be potential leaders by presenting Norpisia who leads the women in planting trees. 36 Eddah Sein was recognized by the governor but proposes Norpisia to be awarded. She is therefore presented as unselfish. Through her we learn the qualities of Norpisia. Norpisia is presented as an inspirational leader. She turns the desolate arid land which had been destroyed by charcoal burners, timber harvesters and expansionists into a dense green forest. She reduces the human and animal conflict between them. Norpisia had reared wildebeests that had become an attraction to tourist and formed part of the tourist package that was marketed overseas Vanishing Herds, 210 . Resuscitation, rehabilitation and the conservation of the environment, generally, requires an intelligent mind. Socially, we grow up knowing that men are more intelligent than women but the author redefines this socially constructed concept and shows, equally, a woman can be intelligent and also do activities that require highly skilled brains such as this. |
Norpisia had reared wildebeests that had become an attraction to tourist and formed part of the tourist package that was marketed overseas Vanishing Herds, 210 . Resuscitation, rehabilitation and the conservation of the environment, generally, requires an intelligent mind. Socially, we grow up knowing that men are more intelligent than women but the author redefines this socially constructed concept and shows, equally, a woman can be intelligent and also do activities that require highly skilled brains such as this. This redefinition of Maasai femininity is what Flora Nwapa, a womanist ideologist, advocated for in her novels. She presents characters that are intelligent and ready to save the community irrespective of their gender. Amouzou 2006 argues that in Flora Nwapa s novel Never Again, the female character, Kate, seems to be vital source of hope for the generation of society. Women in this novel devote their energy to countering the forces of destruction such as hunger and starvation Amouzou, 101 . This is similar to Norpisia who desires, dreams and even gets involved in saving the forests as well as protecting the wildlife. The concept of pastoralism is socially constructed as a man s activity. However, in Vanishing Herds, the heroine, Norpisia is a famous woman pastoralist . She was said to have miraculously changed an arid and desolate wasteland into a Garden of Eden Vanishing Herds, 7 . As a pastoralist she preserves being the wilderness and faces dangerous situations such as wild animals. She helps the husband in herding the animals. In Is It Possible? 1971 it was the men s role to37 herd. We see Lerionka s father driving cattle, sheep and goats half way, leaving them to the care of his brother, Olodi, and his sons Vanishing Herds, 1 . Lerionka looked after the cattle and calves too Is It Possible?,. 5 . This concept of boys and men herding is also seen in To Become a Man 1972 . Boys looked after cattle and drove them back home. They were known as herdsmen or herds boys for example Leshao is one of the herdsboy who looks after his father s cattle. |
This concept of boys and men herding is also seen in To Become a Man 1972 . Boys looked after cattle and drove them back home. They were known as herdsmen or herds boys for example Leshao is one of the herdsboy who looks after his father s cattle. As they herd or brought back the animals the boys would whistle and shout at the animals To Become a Man, 100 . Norpisia is presented as determined and fearless of any threats posed to her as long as she saves life of a human being. When Masintet s mother is bitten on the hand by a crocodile, Norpisia accepts to treat her; however, she tells them that the medicine to use was strong herbal medicine. Lenjirr, Masintet s brother threatened Norpisia by telling her that in case the mother dies, he says, I ll make sure that my spear goes through your rib-cage! Vanishing Herds,183 . This does not scare Norpisia and she says. I ll do it And bear whatever consequences! Vanishing Herds, 183 . The prophetess , Eddah Sein, also has qualities of a strong and unrelenting woman who is ready to rehabilitate the destroyed water catchment areas Vanishing Herds, 161 . The prophetess is said to be courageous and outspoken such that it made her a heroine in that particular community. The narrator says, she was said to have fearlessly confronted matters of environmental degradation with the aim of rehabilitating the destroyed water catchment areas Vanishing Herds, 161 . Women, because they are viewed as weaklings, are supposed to be protected by the men but Norpisia is ready to defend herself based on the skills that she had learnt from her grandmother s38 home. To show that she is quiet composed and not afraid, in the morning when Kedoki questions her whether she had heard strange noises at night she says, No, I didn t Only an occasional cow-bell tinkled Vanishing Herds,26 . Proving that she slept soundly, forgetting that she was actually in the forest and alone in the Olngoborr. Generally, women are culturally perceived as cowards by the narrator, they cannot stand being left in the forest at night all alone by themselves. |
Women, within the Maasai community, are viewed as timid, weak, and backward and that they cannot do such things that Norpisia does, however, the author redefines39 what it is to be a woman within his fictional work, Vanishing Herds by presenting Norpisia who fights against the marginalized such as the wildlife. She also resuscitates the environment. Norpisia, in Vanishing Herds, is presented as a very intelligent woman who questions a lot about certain aspects of the environment. For example, she asks the husband why nature introduced predators to disturb such scene tranquility. She is also disturbed a lot about why man keeps destroying the environment. She pursed such aspects as the survival of species in their natural habitat. She realized that human interference with the habitat could only meddle with animals life and make it much more difficult for them to survive Vanishing Herds, 68 . She is passionate about the survival of species such that at a certain time she watched two reed bucks playing and a leopard stalking them: The leopard inched closer and Norpisia felt like shouting to alert the two reed bucks of the danger, but she dared not Vanishing Herds,69 . Norpisia is more concerned about the reed bucks oblivious of her own safeness as far as a leopard is concerned that is totally masculine in nature. Through a stream of conscious we see her intelligence in her reasoning. For example she asks herself: How could anybody in his right mind divert a whole river for his own selfish interests? How could he do that at the expense of the poor herders who had lost most of their livestock on account of the severe drought? How could he make them work on his farm for two days in exchange of water for their animals? She felt distraught and extremely disheartened Vanishing Herds, 121 . 40 We also see how Norpisia intelligently thinks about their safety as well as that of their animals If they had to cross the river. She asks, Do you think it is safe driving our cattle across the river, just yet? Look at the predators across Vanishing Herds, 123 . Norpisia s intelligence supersedes that of her husband. |
She asks, Do you think it is safe driving our cattle across the river, just yet? Look at the predators across Vanishing Herds, 123 . Norpisia s intelligence supersedes that of her husband. She tells the husband that there was a need of them to move out of the Olmakarr farm: It is not secret that the fires we have been seeing in the past few days and the hardening drought we are witnessing are sending us a clear message. It is time for us to move out of Olmakarr farm before we are eventually thrown out Vanishing Herds, 153 . Norpisia s intelligence and reasoning is also contrasted to that of her husband. Norpisia reasons so intelligently that makes the husband agree with her. She carefully and skillfully uses idioms so as to build and support her argument. Do you know the reason why the founder said somebody else s cow dries up in the day time? She asked excitedly, beginning to initiate an argument. I believe he wisely meant that a thing that belongs to another could be taken away without warning. Similarly, whether we like it or not, we might be asked to vacate Olmakarr farm the moment the owner thinks our cattle are competing for grass with his Vanishing Herds, 156 . When Kedoki, Lembrata and Masintet were told to vacate Barnoti s farm they recalled the wisdom in Norpisia quoting the founder who said someone else s milk cow dried up at midday Vanishing Herds, 174 . Norpisia had foreseen them being thrown out of the farm but the three men could not see it at all. While the community finds it worth to fight and kill the wild animals for the destruction that they caused, Norpisia thinks contrary. When the old man tells her to join them in eating the maize so that she will help them to fight the wild animals she angrily says; Never! If I were to join the fray, I would join the wild animals and fight you for having41 encroached their natural habitat! Vanishing Herds, 104 . To her wildlife is a significant part in the community and feels that it is her obligation to defend them. |
When the old man tells her to join them in eating the maize so that she will help them to fight the wild animals she angrily says; Never! If I were to join the fray, I would join the wild animals and fight you for having41 encroached their natural habitat! Vanishing Herds, 104 . To her wildlife is a significant part in the community and feels that it is her obligation to defend them. Eddah Sein, the prophetess as referred by the community is said to be equally and well versed in the world of art, culture and intellect. She is said to be a woman of high self-esteem. She mingled freely with the lowly pastoralists. If someone tried to discredit her in front of the multitude he or she would face the wrath of people. As a result, she was unassailable. She was always beyond the reach of those who would have liked to put her down Vanishing Herds, 162 . Eddah is well educated and described as unassailable. Therefore, Eddah could not be easily destroyed, defeated or questioned by any one. Eddah Sein is an educated Maasai woman. She reminiscences of the days ten years earlier when she used the route with her parents on her way to and from school, there was no trading centre to speak about then Vanishing Herds, 162 . Maasai girls hardly went to school and when they reached puberty age they were circumcised and sold off to a man that the parents choose for them. Most of the suitors were too old. Therefore, seeing Eddah Sein going through school and becoming an environmentalist redefines the notion of femininity in this fictional work. In both Is It Possible? 1971 and To Become a Man no girl goes to school. The only people who go to school are boys such as Lerionka in Is It Possible? And Leshao and Mbulung in To Become a Man 1972 . Eddah is actually conversant with the reasons as to why the community had to conserve the forests. She emphasized the fact that the forests were the source of rivers, herbal medicine, sacred trees and shrubs: that solemnized ceremonies and which held their people together simply put, forests were the source of life Vanishing Herds, 167 . |
And Leshao and Mbulung in To Become a Man 1972 . Eddah is actually conversant with the reasons as to why the community had to conserve the forests. She emphasized the fact that the forests were the source of rivers, herbal medicine, sacred trees and shrubs: that solemnized ceremonies and which held their people together simply put, forests were the source of life Vanishing Herds, 167 . Eddah emphasized about their equal rights to the forest resources. Eddah reminded them that no one had the right to cut down tree. The insatiable42 appetite that both Eddah and Norpisia have towards saving the environment is clearly a redefined role of a Maasai woman. Eddah Sein, equally, is portrayed as an intelligent woman. As we read the novel, we realize that she started an incentive scheme called Sheep for Trees Initiative in which villagers were given a sheep for a fixed number of trees planted Vanishing Herds, 9 . Eddah Sein possesses rare qualities that were hard to come by within the Maa community as portrayed in earlier works of Henry ole Kulet. Women, in the earlier African literature, are not portrayed in doing things that would develop the society. Things to do with economic development were, specifically, left to men. This is the reason that makes Amouzou 2006 argues that It is a fact that from the family circle to the public sphere, women suffer many hardships, simply because they are considered inferior to men. In most traditions and especially in Africa, women are devalued and considered Second class citizens Amouzou, 97 . Simone de Beauvoir 1949 argues that women are constructed by men as passive and inconsequential objects Amouzou, 97 . But this becomes a point of departure in Vanishing Herds because Henry ole Kulet presents very important female characters such as Norpisia and Eddah Sein who helps in resuscitating the environment that had been degraded. Eddah Sein skillfully teaches the community about conservation of forests which also shows the responsibility that she had. She explains that the roots held the soil together and prevented soil erosion while the undergrowth prevented moisture from evaporating Vanishing Herds, 167 . |
But this becomes a point of departure in Vanishing Herds because Henry ole Kulet presents very important female characters such as Norpisia and Eddah Sein who helps in resuscitating the environment that had been degraded. Eddah Sein skillfully teaches the community about conservation of forests which also shows the responsibility that she had. She explains that the roots held the soil together and prevented soil erosion while the undergrowth prevented moisture from evaporating Vanishing Herds, 167 . Eddah, further, says that rivers were kept cool by the forest cover and free from pollutants by their interwoven roots that filtered the underground water seepage Vanishing Herds, 167 . In addition, Eddah Sein says that tree leaves absorbed polluted air and other gases in the atmosphere,43 enabling people to breathe fresh air Vanishing Herds, 167 . Her teaching skills portray high rates of intelligence such that it redefines women. Her teaching convinces the community; hence, the narrator says, When she explained the link between forests, rivers and pastures, the people began to understand the genesis of the drought. They could now see how the wanton felling of trees, the clearing of the under growth and the destruction of water catchment areas had all worked together to destroy the environment resulting in the present condition Vanishing Herds, 167 . We learn that Norpisia has medicinal skills. She learnt the art of medicine from her grandmother, enkoibaoni. We learn that the grandmother was a renowned medicine woman who was reputed to possess supernatural powers Vanishing Herds, 12 . The grandmother, therefore, taught Norpisia the art of clairvoyance, divination and incantation Vanishing Herds, 12 . The grandmother was an expert in mixing and preparation of herbal. The narrator says that Norpisia s grandmother used to take her to the forest; she showed her different types of roots, barks, berries and nuts. She showed her how to prepare the medicine as well as cure the people. With this skill she finds, herbs that would use to treat the swelling on Kedoki s leg. We see her so familiarized with such herbs like Olmosilig, Olmagiro-ngiro, Olkonyil, Olkitolosua, Olosesiate and also Olcanilenkashe. |
The narrator says that Norpisia s grandmother used to take her to the forest; she showed her different types of roots, barks, berries and nuts. She showed her how to prepare the medicine as well as cure the people. With this skill she finds, herbs that would use to treat the swelling on Kedoki s leg. We see her so familiarized with such herbs like Olmosilig, Olmagiro-ngiro, Olkonyil, Olkitolosua, Olosesiate and also Olcanilenkashe. We also see that Norpisia knows exactly which part of the herb is used for treating. She also knows how to prepare the medicine on her own without being assisted by any one. The narrator too emphasizes this concept by saying, In the afternoon Kedoki watched her as she prepared the herbs. He felt lucky to be with a woman who knew so much about herbal medicine. In less than a week, he was on his way to full recuperation Vanishing Herds, 87 . Supernatural powers were known to be owned by oloiboni, a male Maasai leader. Divines and incantations were, precisely, done by oloiboni or male magicians. But we see Norpisia s44 grandmother possessing such qualities, which she passes on to her grandchild. Norpisia seems to be more in contact with the supernatural spirits. All the time she keeps talking of dreams, especially, that her grandmother visits her in the dream. When four young wildebeest calves, one male, three females appeared from the bush, Norpisia is not surprised. The narrator says that Norpisia , told her husband what she had told him before: that she once dreamed of being asked to go to the highlands and join wild animals to fight human beings who were destroying the animals habitat Vanishing Herds,144 . Maybe, she said, the forces that destroyed the animals habitat were now finally departed, and the four young wildebeests were now finally defeated, and the four young wildebeests were symbolically sent by the gods to accompany their cattle and victoriously match into their liberated habitat Vanishing Herds, 144 . |
When four young wildebeest calves, one male, three females appeared from the bush, Norpisia is not surprised. The narrator says that Norpisia , told her husband what she had told him before: that she once dreamed of being asked to go to the highlands and join wild animals to fight human beings who were destroying the animals habitat Vanishing Herds,144 . Maybe, she said, the forces that destroyed the animals habitat were now finally departed, and the four young wildebeests were now finally defeated, and the four young wildebeests were symbolically sent by the gods to accompany their cattle and victoriously match into their liberated habitat Vanishing Herds, 144 . When Masintet, calls her words merely a figment of Norpisia imagination! Kedoki, her husband, warns Masintet by telling him not to dismiss her words for mostly they come true. In To Become a Man 1972 oloiboni was a man s role. He cursed whoever offended a person To Become a Man,32,43 Leshao s father seeks the service of oloiboni so as they would curse ole Sembe, his rival for many years, who had accused his son of stealing and slaughtering his goat. Leshao s aunt, too, is told by oloiboni that Leshao s father would leave his home and start wondering away from his home borrowing. This makes her go quickly to see Leshao s father to confirm the words of oloiboni whether they were to happen. Ifi Amadiume 1987 argues that indigenous spiritual practices empowered women in the person of the powerful Goddess Idemili. Women assumed the roles of Goddesses and their High priests could be men. There were also male deities with female High priestesses Amadiume, 39 . In this argument Amadiume shows that women too could possess supernatural powers which are inclined to African men just like what Henry ole Kulet portrays in Norpisia s grandmother who has some supernatural powers. 45 Another point where womanhood is redefined concerns security. The art of self-defense and selfreliance skills is culturally a male s activity but we learn that Norpisia was taught selfdefense and self-reliance skills by her male relatives who lived with her grandmother. |
In this argument Amadiume shows that women too could possess supernatural powers which are inclined to African men just like what Henry ole Kulet portrays in Norpisia s grandmother who has some supernatural powers. 45 Another point where womanhood is redefined concerns security. The art of self-defense and selfreliance skills is culturally a male s activity but we learn that Norpisia was taught selfdefense and self-reliance skills by her male relatives who lived with her grandmother. She mastered the use of such weapons as spears, bows and arrows, knives and knobkerries to the extent that she could wield them as expertly as any man would. She also learnt animal husbandry Vanishing Herds, 13 . Henry ole Kulet redefines the concept of femininity by showing that women too can learn the art of self-defense and also self-reliance. Upon learning such skills they can do it just like any man would do, that is, defend them in case of any attack, as well as, protect the husband and the children. The issue of animal husbandry is also shown to be a quality that Norpisia learnt from the grandmother an issue that too shows that women can be familiarized with and not only the men. The narrator also shows circumstances under which Norpisia had to learn the art of defense. The narrator says that the reason as to why Norpisia had to learn defense skills was because of bandits who were common in the area and had already killed her siblings hence the need for her to learn the defense skills. The author argues that due to the violent nature that is facing the community, that there is need to learn the art of self-defense for example the bandits at the time of attack do not discriminate whether a woman or man. The cultural perception that women and children should be protected should be abandoned and that women too can equally defend themselves so as to build the strength of fighters in times of defending themselves. And to emphasize that women too can defend themselves Kedoki says, If you say my woman is halfman just because she is courageous and dependable, he said smilingly, then, I would agree with you entirely. During the period I have been with her, she had requited my trust in her appropriately by facing all manner of danger46 fearlessly Vanishing Herds, 58 . To Kedoki Norpisia faced many dangers but she stood firmly as a man and not as a coward. |
And to emphasize that women too can defend themselves Kedoki says, If you say my woman is halfman just because she is courageous and dependable, he said smilingly, then, I would agree with you entirely. During the period I have been with her, she had requited my trust in her appropriately by facing all manner of danger46 fearlessly Vanishing Herds, 58 . To Kedoki Norpisia faced many dangers but she stood firmly as a man and not as a coward. When a hyena at one time disturbed the couples in the bush, the narrator says that Norpisia knew that there was an intruder and with that Stealthily she got up, picked a spear and stood waiting in readiness Vanishing Herds, 40 . This shows that Maasai woman, irrespective of the previous notion that they were weakling and that it was the Maasai men who would protect them, Norpisia takes a spear and fights just like any other man can do. Norpisia is so happy after she protects the family s animals from the hyenas. She says, I am certain my spear has hit the hyena, Norpisia said confidently, I hope I have hit it at the right place Vanishing Herds, 41 . Kedoki praises her. He notices that just like any man Norpisia is courageous and worthy a champion. In fact, Kedoki is so surprised and with utmost surprise says, What a markswoman you are my love! Vanishing Herds, 41 . Before she got married, Norpisia had vowed that she was going to take the place of Kedoki s slain brother and help him protect their cattle. Culturally, the responsibility of protecting the animals was solely a man s role but the author redefines exactly what it is to be a feminine within the Maa community. Norpisia sounds so revengeful a fact that is not commonly seen with women she says, If I ve killed it, I ll be happy to have avenged the sheep its kith and kin killed in the plains Vanishing Herds, 41 . These words, culturally, are not expected to come from a woman but in Vanishing Herds, Norpisia has been given that chance to say them meaning the authors seeks to redefine what it is to be a Maa woman. |
Culturally, the responsibility of protecting the animals was solely a man s role but the author redefines exactly what it is to be a feminine within the Maa community. Norpisia sounds so revengeful a fact that is not commonly seen with women she says, If I ve killed it, I ll be happy to have avenged the sheep its kith and kin killed in the plains Vanishing Herds, 41 . These words, culturally, are not expected to come from a woman but in Vanishing Herds, Norpisia has been given that chance to say them meaning the authors seeks to redefine what it is to be a Maa woman. Although Norpisia is good at self-defense but Kedoki underestimates the strength of Norpisia. The narrator says,47 As he lay down wounded by the cattle rustler, he saw two men each holding a drawn sword, crawling stealthily toward him. His end had finally come, he told himself despairingly. Just then he saw Norpisia! Her slim body stretched out along the ground under a low branch in the dust. In her right hand she held his late brothers spear, in her left hand a bow and two arrows. A quiver dangled down from her shoulders. She was stalking them! He was gripped by an uncontrollable fear. How could a young woman do when pitted against two hardened cattle rustlers? How could he warn her to retreat without the beastly brutes? Who could tell her that she was nothing but a small thin woman thinking she could face two armed men? He was troubled Vanishing Herds, 77 . Here the author compares Kedoki to Norpisia. He shows that women can be even better at self- defense than the men. We see Kedoki has been stabbed by the rustlers but we see Norpisia is very good at stalking the two cattle rustlers. Kedoki feels that Norpisia is weak and cannot fight the two cattle rustlers but Norpisia is so determined that she would fight them alone, which she eventually does. The way Norpisia attacks the two cattle rustlers is so skillful and quiet shocking for Kedoki for she does it so well like any man can do and even better than them. For example, Norpisia is swift in running towards the attackers: Suddenly, he saw Norpisia dart across the open space in the forest. |
Kedoki feels that Norpisia is weak and cannot fight the two cattle rustlers but Norpisia is so determined that she would fight them alone, which she eventually does. The way Norpisia attacks the two cattle rustlers is so skillful and quiet shocking for Kedoki for she does it so well like any man can do and even better than them. For example, Norpisia is swift in running towards the attackers: Suddenly, he saw Norpisia dart across the open space in the forest. Her first step was a full stride in a headlong dash at the open space before Kedoki s mind figured out what his eyes were seeing. She was running fast, her slender body bowed backward with her right arm raised high above her head, the muscles in it knotted, as firmly held her spear. Her eyes were wide open and her lips drawn back from48 her teeth in an expression of wild fury. She hurled her spear, which forcefully flew through the air toward one of the two men. The tall man, who Kedoki recognized as the one who, wounded him, glimpsed at her belatedly and raised his sword as he quickly got up to face her. The sharp end of Norpisia spear pierced into him, sending him sprawling, with blood gushing off his rib cage like crimson water from a fountain. Before the other man could attack her Norpisia had shot an arrow at him. The arrow got him squarely between his shoulder blades. The man yelled as he fell backward, fatally wounded Vanishing Herds, 78 . We see Norpisia killing the cattle rustlers, she does it single handedly. She has good tactics at selfdefense. This is shown by how she positions herself, how she runs towards the cattle rustlers and how she throws the spear. It shocks Masintet so much because ,initially ,he thought that the two cattle rustlers had been killed by Kedoki and with this Lembrata says, Only Enkaikipiani can manage such a feat! I would say with certainty that this is not a woman but a man! Vanishing Herds, 80 . The author juxtaposes the strength of Norpisia to Masintet and Lembarta, Kedoki s friends. The narrator says that Norpisia killed two cattle rustlers while the two only killed one cattle rustler. |
I would say with certainty that this is not a woman but a man! Vanishing Herds, 80 . The author juxtaposes the strength of Norpisia to Masintet and Lembarta, Kedoki s friends. The narrator says that Norpisia killed two cattle rustlers while the two only killed one cattle rustler. This shows that femininity has been redefined in such a way to show that the previously weaker sex is much stronger than their men counterparts. Although Kedoki fears for his wife s courageous trait but Norpisia is not at all because she had killed other wild animals before at her grandmother s place. Kedoki still has the traditional perception of what it is to be a Maasai woman although this Norpisia herself is beyond this traditional femininity as portrayed by the author. Norpisia is not scared by the wild animals as Kedoki thinks, for her she feels that she is equal to the task. Kedoki found the following morning49 the dead hyena and Norpisia s spear penetrating its rib-cage and that it had pierced its heart. He is so surprised and at this juncture he says that she is full of surprises. He asks, Who would have ever thought a woman could throw a spear so forcefully as you did? Vanishing Herds, 42 . In To Become a Man 1972 it was men who killed fierce wild animals such as the lion. We see this when a group of morans, Leshao included, goes to kill a lion. Fortunately, Leshao kills it hence emerging as the most celebrated moran To Become a Man, 112 . The killing of the hyena by use of a spear surprises Kedoki a lot for still he does not believe that a woman could throw a spear so forcefully as Norpisia did and she was also good at aiming and not missing her target Vanishing Herds,42 . Through the stream of conscious, we learn that Norpisia knew a lot that contradicted the social cultural norms of the Maasai and she feared showing her husband since she had seen the way he had reacted when she had speared the hyena Vanishing Herds, 42-43 . |
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 . |
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