Because, Beads Breathe Stories of the Maasai
Because, Beads Breathe Stories of the Maasai
Chandni Jayesh Karelia National Institute of Design Textile Design
A dying maasai elder once uttered… ”I have spoken and acted bravely all the time, and feel good about it. I hope that my children will be able to follow my footsteps” Tepilit Ole Saitoti, Maasai
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ACKNOWLEDGEMENT I acknowledge my gratitude to all those who have helped and guided me in one way or other to execute this project. Which has been my dream project since childhood having grown up amongst the Maasai and witnessing their craft fade was heartbreaking. Firstly, I would like to thank my father, mother and family for inspiring me to follow my dreams, encourage me to take this project that seemed as a challenge at first. Secondly, my guide Swasti Singh for her support and guidance to plan and make this project come to live. Also, Carmina Fernandes for her selfless inputs and feedback throughout the duration of the project. My sponsors Shayona Safari for accommodating my travels, stay and funds for the project. Also my friends from Tanzania and Kenya belonging to Lions club International for helping me during workshops. Â My guide Godefri, who introduced me to Maasai communities and help me connect to the Maasai. My heartfelt gratitude and love to the Maasai community for welcoming me into their world, inviting me to participate in their celebrations and giving me an opportunity to embrace their traditions and culture. For their time and cooperation, determination and motivation to prosper in my project, which has also become their project. Working hand in hand, selflessly sharing and teaching their skills, concepts and stories with me, in hope that one day the world will understand the Maasai way of life.
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CONTENT Preface
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Introduction
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Maasai Way of Life (I)
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Maasai Customs and Cattle (II)
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Stages of Life (III)
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Emorata (Circumcision)
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Ilmoran (Warrior hood)
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Ilpayiani (Elderhood)
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Analysis of Beadwork (IV)
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Analysis of Weaving and Basketry (V)
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Market Analysis (VI)
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Conclusion
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Bibliography
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PREFACE Having grown in the wildest Savannah plains of East Africa, as a child I had never imagined that there was a world, beyond the great horizon. I always wondered where the airplanes flew into the clouds and vanished. We were taught to explore what was around us, learn about the wilderness that decorated the African Plains, rejoice at the exotic sunset and pray as little children, that one day, maybe we could also fly past the African horizon and discover what was beyond and share our African stories, too. Going to school, transformed many thoughts and answered questions that hip hopped in my brain as a young child, but that was not the end. Always being taught that the closest thing to ones heart would become the most magnificent inspiration of one’s life. Growing with the Maasai’s has been the most fabulous experience of my life, hence being closely observing their art and craft lead me to the world of design. Taking on this graduation project has given me an opportunity to explore deeper into this world of wild creativity, execute what I could only dream of once. So that, one day I can return home and share my stories and learning’s, plant new seeds to prosper for a stronger and better future for the people of Maasailand.In the vast field of textile, creativity and innovation there is never satisfaction or an end, but countless meanders flowing to new directions. I desire to grow, gather memories and expand more branches into the work of Maasai, with the Maasai in their world.
I had two goals for the accomplishment of this book: Connect to Roots Being from East Africa, living closely with the Maasai has made stronger bonds between us. We share the same land and resources, but ways of living is different. Through this project, I took an opportunity to understand their life, connect to our roots. A golden chance to allow a deeper understanding of the communities I had grown up next to. Document the life and craft To understand the craft and its significance in the life of the Maasai; it is essential to understand the way of life and lifestyle of the Maasai. This way one can understand the importance of the craft, appreciate and value its presence in the Maasai community. Through documentation the world can witness and understand the role of craft in the Maasai life. Also, understanding the process and growth of the craft throughout the years. Furthermore, learning the history, to understand how certain circumstances, migration of other tribes made an impact on the craft.
Left: A water colour portrait of a Maasai chief, wearing a head dress constructed using Ostrich feathers collected before any ceremony for the purpose of Maasai rituals.
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INTRODUCTION For the Maasai, craft is just not art or design, but a language to express their culture and creation, an emotion to portray their thoughts, stories and life. Their craft, being the most closest to their hearts and culture, will motivate their survival in the deadliest of the Savannah plains. For the Maasai, their craft has been their companion from birth to death, it is their life. They cherish it with their soul, even after death. Embellish it with love; each bead signifies a deep connection to their roots and belief. Every pattern narrates a story of their life and tradition, the tingles of the bells decorated on the crafts; emit sounds of hope in the vast plains of Savannah. The bright and vibrant colours of the craft, make them stand out in the grasslands, as fearless warriors, they believe their craft will protect them from the unexpected dangers of the jungles and also will contribute to bring fortune into their life. The Maasai have included their craft in their daily life, homes and even cattle. Beads have become their identity in Africa, as they have so strongly embraced it into their lives. Even with the ups and downs, in the countless series of unfortunate events in the Maasai history, the one thing that was never taken away was their knowledge, skills and craft. The Maasai’s have successfully managed to preserve their traditional craft. With high skills, they have managed to become inspired by what is around them, even with the negativity; they managed to include that as part of their inspiration. This is one of their strengths and yet, unconscious of this adaptation themselves. The survival of the craft is dependent on the Maasai themselves, because they are so much in love with their craft; it still remains intact in their life. Each stage of their life, their craft work plays a vital role. As a designer, I feel my roles are to support their culture survive, enhance and reciprocate with more creation and innovation by working hand in hand with them. It is important to respect them as designers not just as skilled artisans because it is with their knowledge, skills and ways of seeing life such a beautiful craft had taken form in the first place. With modern design intervention, one should not aim to reconstruct a new craft, but intervene to allow them to adapt to the world, guide with understanding market demands so they can sustain not perish.
Left: A water colour portrait of a Maasai young boy, wearing traditional jewellery during a ceremony for the purpose of circumcision.
As humans have evolved, similarly a craft should be given an opportunity to evolve, this way it will still remain intact with its deep roots, allowing Maasai culture to expand, yet be preserved. Due to influences from modern society and education, Maasai have started to feel their culture is degraded and are paying more attention to modern technology.
They feel their craft is not very valued, hence visualize no worth to develop, therefore not much contribution by current generation. Possibly, one could create a desire in the heart of the people, balance this developing civilisation with their deep rooted cultures, there is hope for sustaining life of the craft. Over the past thirty years, the Maasai have increasingly sought alternative sources of food and cash income by marketing their cattle and even entering into agriculture. More recently, these changes have accelerated because of drought and degradation of grazing lands from the competition of multiple uses for the land, such as tourism and farming. During this is a period of accommodation and exploration, as many Maasai are entering into trades and professions previously considered taboo or inappropriate. For example, Maasai have taken jobs within the tourism sector, typically as game guards or as purveyors of “authentic� cultural practices; others are turning to small-scale farming and ranching. The ability of the Maasai to benefit from emerging economic opportunities, however, is hindered by a weak transport and communication infrastructure, which worsens during each rainy season. Roads are few and often in desperate need of repairs. Access to health services and schools is poor. Markets are weak and not easily accessible. Increasingly, the pastoralist communities are economically and socially marginalize. The Maasai practice making products out of beads such as jewellery and other exciting products. The women also specialize in basket/bags making. They currently sell their products to tourists, for pittance, to local middleman and sometimes to local gift shops. However, there is a lot of exploitation that occurs during this process where the Maasai are not truly awarded what they deserve; they are then forced to compromise with their designs which lead to losing the originality of the craft. The Maasai ancestors led their people beyond their farthest horizons, they played their roles well. Now, this noble race of Maasai must be humble and destitute because of the passage of time, one does not have to accept disgrace, but adapt to the new situation to survive. One does not underestimate the challenges but must stand up to conquer. With determination, support and encouragement the Maasai will not only survive but multiply and prosper, still living with rich culture and respect.
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MAASAI WAY OF LIFE (I) Legend of Lengai Origins and history Division of Maasai land Identifying and differentiating Maasai Migration and Segragation - Timeline Story of Batiany’s sons Maasai Clan
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LEGEND OF LENGAI
ORIGINS AND HISTORY
In the rift valley of east Africa, near the Kenyan and Tanzanian border stands a mountain- the Maasai mountain called the ‘OLDOINYO LE ENGAI’ the mountain of God. It is believed to be a gift from God, thus the Maasai people worship in its vast shadows, praying and singing for their children and cattle.
Maasai race is considered a hybrid between Nilotes (people coming from the Nile regions) and the Hamites people originating from North Africa. Maasai attires can observe certain resemblances to the addresses of the ancient Romans, who once occupied North Africa.
The thunder and lightning represent the power and presence of their Maasai God LENGAI. Who is believed to live there and to whom people bring sacrifices of lambs. Engai had three children to whom he gave three gifts. The first received an arrow to make his living by hunting, the second a hoe to dig land and grow crops and the third a stick to use in herding cattle. The third son, whose name was Natero Kop was the father of all Maasai, who since time is the keeper of all cattle. Maasai have taken shelter at Mount Lengai, deciding to observe sunlight and sunset, one legged to guard the cattle grazing on the golden Savannah.
The Maasai sword resembles the short Roman fighting sword; the warriors hairdo follows the shape of the Roman helmet. Linguistically, the Maasai are the closest to the Bari of Sudan. They share with other groups of Nilotic origin such customs as shaving the women’s head, the removal of the two middle teeth from lower – jaw, the one- legged stork stance, and the use of spittle blessings. Hamiti practises among the Maasai range from circumcision in initiation rites and the age grade system among young warriors to a dislike of eating fish and a scorn for blacksmiths. The Hamitic of Sudan share the Maasai believe that they are the sole custodians of the earth’s cattle. It is believed that the Maasai originated in North Africa and migrated along the River Nile down to the East Africa, arriving in present day Kenya, near lake Turkana about the 15th century.
Left: A landscape portraying Oldonyo Lengai which is a sacred mountain for the Maasai and they believe their God reside on the top of the mountain.
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DIVISION OF MAASAI LAND Maasai land is divided into approximately twelve separate geographical sections: Iikisongo, Iipurto, Iiloita, Iimatapato, Iioodokilani, Iikeekonyokie, Iikaputiei, Iidamat, Iisiria, Iiwuasinkishu, Iidalalekutuk and Iilaitayiok. The largest section is Iikinsongo which is located in Tanzania. The second largest section is Iipurko located in Kenya. There are some conflicts in certain areas between the Maasai land. The size of the areas is appropriate to the number of the Maasai settlement. Each section of Maasai land has its own name, territory, dialect, ceremonies and ways of building houses and Kraals and leadership authority.
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IDENTIFYING AND DIFFERENTIATING MAASAI: TANZANIAN MAASAI
KENYAN MAASAI
Iikisongo prefer dark red and dark blue colours in lead decoration.
Iipurka favour orange and light blue.
Warriors of Iikisongo wear below knee length togas The Iikisongo respond “you people have no decency, you walk like naked cows” Iikisongo in particular dislike deep red ocher, for them this colour is similar to of blood. Tanzanian Maasai less contact with the west, thus more traditional. Women wear leather skin
Iipurka and most Kenyan sections prefer very short togas to expose the beautiful bodies of the warriors. Laughing at IIkisongo, the Iipurka warriors say “such lengthy togas will drip the warriors during a fight or hunt” Kenyan Maasai are more exposed to the western civilisation. Kenyans will attack hurling one weapon after another, but if the enemy is not defeated within that instant, they are left without weapons.
Calmer and slower, believe in slow but sure tactics.
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19th Century
18th Century
MIGRATION AND SEGRAGATION (TIMELINE) The Maasai found themselves living in a crater – like country surrounded by a step escarpment called ‘ Endikir Ekerio’ in the Kerio valley in Kalejin country.
People were welcomed back from their discovery. The elders consulted to ascend the escarpment to the fertile land and above. They built a ladder to climb the ridge.
After a prolonged period of drought which led to famine and deep discouragement, the elders noticed that birds were bringing green grass to build their nests. The elders met and decided that the birds must be fetching grass from areas beyond where rains had fallen, sending scouts to discover. Scouts went and after much effort, they found a land green and fertile land filled with water.
After the ladder was complete, the people with their cattle and belonging began to ascent to the new land.
Africa and the Arabs involved in introducing Slave trade into the interior, as well as the European explorers; that Maasai land remained relatively untouched.
After the Thompsons expedition, several other explorers managed to cross Maasai land without significant opposition.
The Maasai first contact with the Europeans came in the late 1840s through the German members of the Church missionary society. A multidimensional group based in London.
Carl Peters – a German who bull dozed his ways through Maasai land with Modern weapons, literally shooting at every obstacle he encountered.
19th Century (moving into 21st century)
Lenana by betrayal became the leader, which caused split into two of the Maasai, which the Eurpoean took advantage off.
Years later, the people left behind joined the others, but they remained different and distinct from the first group, who constitute the Maasai proper.
Half of them had reached safety and the other half were still on the ladder, when it suddenly collapsed from the strain; they were thrown in the crater.
The Maasai were very much affected by colonization. Through the biased, tradition of 1904, 1911 and 1912, they lost their best territory to the Europeans, industry land that had been important as retreat during the dry seasons and period of drought. Totally ignored by the colonial authority in terms of development, the Maasai are now lagging far behind from most people of Tanzania and Kenya.
The first group continued on their way south ward, conquering tribes on their path. These are far more organised than any other tribes they encountered and therefore were much feared. They defeated the war: Galla tribe, the Ndorobo hunters, the powerful Sirikwa and the wells they took over. The Bantu tribes such as the numerous Kikuyu and Chaga, were defeated with resistance and pushed to the slopes of Mount Kenya and Mount Kilimanjaro.
The arrival of the Europeans in force in the late 19th century brought much fortune to Maasai land. First, the late 1880’s saw a series of natural disasters and disease that nearly wiped the entire race.A severe drought and famine were followed by small pox, which was brought by the Europeans. Simultaneously, reinderpest decimated the herds of the Maasai, seeing the weakened state of the Maasai, the neighbouring tribe – the Kikuyu, Kamba and Kalenjin, attacked them to obtain more territory.
Dr.ludwig Kropf encountered Maasai in Kenya in the 1860. Reverend John Rebmen led an expedition through Tanzania later on.
The position is hereditary, handed down from father to son; hence the positions is then handed down to the son of Baitiany.
The elders decided to leave behind those stranded within the crater, since returning might jeopardize those already saved.
Sir Charles Eliot, governor of East Africa protectorate from 1900 to 1904, was to initiate the first full scale official sanction of white settlement. The Maasai led by Ole Lilisho and Masikonde, tried to resist, using the British law system all the way to East Africa high court of appeals but failed. Charles Eliot defended his position by saying that the Maasai not only inhabited more land needed. Charles Eliot had to resign because of the Maasai land issue, subsequent government authority continued to favour European settlers, alienated Maasai from their land.
The Maasai ranged over an area of wide, grassy plains extending seven hundred miles North to South - from Mara in present day Northern Kenya to Kileto at South end Tanzania. From east to west, their greatest range was about two hundred miles but for most places the distance was shorter. Less than a century ago, the war like reputation of the Maasai was so respected and feared by the other tribes especially the Bantus.
With the establishment of the colonial government in Kenya and Tanzania, the movement of the Maasai were sharply curtailed.
The greatest misfortune at this time was the strike among the Maasai themselves which ensured upon the death of the Batiany, the ‘Laibon’.
To prevent inter tribal warfare, the colonial authority forbade any of the tribes to venture beyond the territories they already occupied and used police force and modern weapons to subdue the tribes.
In the Maasai society, the Laibon is a spiritual leader, prophet, leader and a healer.
The rift valley in which the Maasai live is itself as fascinating as Maasai history.
In the East west direction, it spreads in broken cracks from the Gulf of Aden to the valley of the congo in some places stretching miles.
The rift begins in the dead sea, extends southwards into Africa, splitting a huge part of East Africa throughout Ethiopia, Kenya and Tanzania.
Although, his power is not political, he does have a strong say in making decisions regarding the well-being of the Maasai society.
Now the Maasai are residing in the shadows of Mount Lengai.
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STORY OF BATIANY’S SONS “Advice given to the son of a favourite wife may be heard and acted upon by the son of an unfavoured one” a Maasai saying The story of the quarrel between two of Batiany’s sons is such a significant part of Maasai history. The Maasai have a saying “Advice given to a favourite wife may be heard and acted upon of an unfavoured one” And so it was with two of Batiany’s sons: Senteu, the eldest son of the favourite wife, and Lanana, the son of the unfavoured wife. Batiany had grown old and sensed his death was near. He was losing his sight and also his comprehension was failing. Realising this, he called Senteu, to whom he wanted to leave his power of leadership, healing, prophecy and magic. The shrewd Lanana overheard his father calling Senteu and hid himself in a calf’s pen nearby. Batiany told Senteu “My son I am about to sleep and would like to leave my powers in your hands, so you lead all our people” but before I do, there are two things I want you to bring t me very early in the morning before anyone else is awake.” “Bring me roasted sheep meat, honey beer, then come to my bed so I can bless you” After Senteu left the house to collect the things his father had asked for. Lanana hurriedly left and told his mother of the situation. His mother responded that he should take the items and go to his father before Senteu. She advised him to impersonate Senteus voice;so he would receive the blessings intended for Senteu, telling him not to worry about, because since they were both sons of Batiany, her husband could not undo the blessings given even if he did discover the trick. Lanana got up at dawn ahead of everybody else including Senteu. He collected the items and entered the Batiany’s house. When his father asked, “who is there?” Lanana skilfully replied “father, I am your eldest son, Senteu”
Without hesitation his father imparted all the arts and secrets of Laibon, he left immediately before anyone saw. On his way out, he met Senteu who suspected that something was wrong. Lanana left. Batiany heard Senteu come in and asked once again “who is there?” when Senteu answered, his father recognised his voice at once and asked who had been there? Then his father told all that had happened. Batiany much distressed, still wanted to bless his eldest son. He told him to come close so that he could embrace him, after Batiany gave him a special Maasai blessing. “Now, kiss this tongue” he continued. “what is done cannot be undone, especially as you both are my children. Finally, Batiany handed Santeu a magical box called ‘Engidong’ which he could use to curse and cast spells on people. Although, Senteu’s family would multiply, Batiany said he must accept his younger brother as the spiritual leader of the Maasai. The incident led to a feud between the two bothers which practically split the Maasai in half. The British, hoping to take advantage of the quarrel, sided with Lanana in the fight against his brother. They made him a paramount chief and restricted him to an area called Ngong, close to the Government administration in Nairobi. But plans of the British were thwarted by their lack of understanding Maasai ways and their greed for Maasai land. They did not realise that Lanana’s power was restricted by the fact that the ‘Laibon’ is primarily a spiritual leader not a political leader. And when the Maasai saw that the English were not content merely to administer their land in the Rift valley near Nakuru. In the Laikipia Plateau, they consukted together and managed to bridge their differences. Thus, united, they resisted the British, but paid a heavily, with the loses of life and cattle. When Lanana died the British finally took over the land, that it was Lanana’s last request.
Left: A water colour painting of two young warriors who are the sons of the village chief in the village of Oldonyoseki.
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Top left: Children Playing at the entrance of the Village in a sunny afternoon in the village of Oldenyoseki. Top right: A local community school set up by Maasai inspired by the western world in the village of Oldenyoseki. With the small income of local tourist, they had gathered funds to run the school. Bottom: A group of Maasai spending time under the shades of the trees, working on making their craft and baby sitting. The village of Oldenyoseki is located in Savannah plains of the Serengti, in Tanzania.
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MAASAI CLAN The clan of Maasai land is believed to have their originality in ownership of the cattle. There are two major pillars of the Maasai society- Oodo Mangi the red cow and ‘Orok Kiteng’ the black cow, futher more these are divided into five smaller clans. The story is told that in the early days of the Maasai, Natero Kop married two wives. To one he gave red cows and she built her house on the right-hand side of her husband kraal; the other was given a black cow, occupying the left side.
The first wife Nado Mongi (red cow) gave birth to three children: Lelion who founded Iimolelian clan, Losekon who found the iimakesen clan; and Losero, the founder of Iikaarrosero place. This was known as the right pillar of the Maasai Clan. The second wife name Narok kiteng (black cow), gave birth to two sons: Naiser, the original ancestor of Iiaiser clan, and Lukum, the father founder of Iiukumae. The Imoleliam and Iiaiser clan are the most prominent and powerful among the Maasai, which must have been founded by the sons of each wife. This was known as the left pillar of the Maasai clan.
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MAASAI CUSTOM AND CATTLE (II) Marriage Customs Ceremonies and Beliefs Cattle Branding Breeding Love for Cattle Usage of Cattle Two seasons Importance of Children and Cattle Settlement
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MARRIAGE CUSTOMS
CEREMONIES AND BELIEFS
Within the five Maasai clans the members know which families may or may not marry or inter marry.
The Maasai’s harmony with nature is closely unturned with their reverence for God. The Maasai believe in One God ‘Engai’ who dwells both on earth and heavens. There are two aspects of God: Engai narok, the God which is black, good and benevolent and Engai Na Nyokie, the red or avenging God; which is an aspect of Gods holy anger.
Generally, it is recommended that the Right pillar should marry the left pillar for prosperous family life. But, if marriage does occur within one pillar clans, the prospective husband may pay a heifer to the family of his bride to wipe out the incest. Traditionally, when a man and woman have children, their offspring assume the clan of their respected father.
The black God is seen in thunder and rain, which brings grass to the cattle and prosperity to the Maasai. The red God is expressed in violent lightning, which can strike and kill and in extreme dry seasons, which brings famine and death. To the Maasai, God is master of both life and death. Although, the Maasai pray as a community during major ceremonies, their daily life also incorporates many phrases expressing their awareness of God’s presence. Individuals may be heard murmuring such words as (God shield me with your wings). A Maasai wgo thinks he has been mistreated by a more powerful individual will say ‘tapa a amoo ehi ake Engai’ (never mind because God is still present). Some Maasai prefer God as male and some as a female.
page (19) Left: A water colour portrait of a Maasai woman dressed in traditional attire, adorned in ceremonial jewellery, with her head covered in Maasai shuka. Bottom left: A drawing of Traditional Maasai Marriage ceremonial jewellery, which is worn by every Maasai bride during her wedding.
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CATTLE BRANDING For each clan there is one principal mark or brand for the purpose of identification. All the cattle belonging to the various families within the clan are branded in the same special way. In addition to the principal brnad for the whole clan there is a special brand, usually smaller, by which the actual owner can be recognised. Besides branding, each family has a unique method of slitting ears of their animals. For cattle, one year is slit to represent the token to which the owner belongs and the other ear to represent his clan. In a scenario, if a lost cow is seen, it can be recognised as belonging to one of the clans. One has only to see cattle grazing anywhere in Maasai land to be able to identify by the brand or earmark, whether the owner is ones relative.
Top: Young Maasai carefully pumping blood out of a cows neck, they use this blood to create ceremonial drinks which is offered to everyone and guests during the ceremony. (photo credit: www.maasaiwilderness.org) Bottom: A young maasai child herding the cattle in the vast Savannah plains of the Serengeti, armed iwth a small pocket knife incase of dangers. Page (22) Bottom left: A drawing of Maasai bottles or containers known as Calabash which they use to fill water, cow blood and honey beer. The bottle has strings so it can be carried around on their shoulder or neck when travelling, during a hunt or herding their cattle.
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BREEDING
LOVE FOR CATTLE
USAGE OF CATTLE
A herd is composed of cows, bulls and oxen’s. Generally, in a herd of 50 cows, there may be 2- 5 bulls, usually one big, one medium and one small. The numbers of the bulls are restricted and then ages are kept different to prevent fighting.
A family’s cattle are personally known and loved the way one loves one’s child. The temperant of each animal and even its voices are recognisable.
Mostly, cattle supply milk- the staple of the Maasai diet, which the people consume or in a sour yoghurt form. Babies are given ‘ghee’, another diary product, similar to clarified butter which is considered healthy for babies. Rarely is an animal killed or slaughtered for its meet, except on special occasions as when a woman gives birth, when a person is very sick, when a warrior goes on retreat to gain strength or during a major ceremony.
At an early age, the rest of the males are castrated into oxen’s for meat or selling. The Maasai select which bulls to leave uncastrated based on certain desirable characteristics of the father and the mother. For example, the mother must have lots of milk and beautiful colours and the father is expected to have large size and strength. Some families such as ‘laibon’ family’ prefer bulls with large horns to add to the beauty of the herd.
While still young, a Maasai is taught how to sing to the cattle, to describe their horn formations, humps and colours and their little individual peculiarities. As cattle plays an important role in the life of the Maasai, many Maasai songs are concerned and connected with cattle. “Mee osingolio kisiaje nemee engopiro natii elapit, kisiaje iloutong’ oseroo laalaran onaree irepeta” “It was not your dancing nor the feather in your hair that attracted me, but rather your big heard of cattle which tramples the bush and clears forest passes. It is this which deserves praise.”
Most food is shared in the Maasai community and when one kills a cow, everyone prefers to eat meat will join in on that occasion. However, milk and meat must not be eaten at the same time, since it is believed that mixing the two will give tapeworm to people or cause the cows to be cursed with swollen udders. Beyond health considerations, the Maasai feel that is a betrayal of the animal to feed on it alive, by drinking its milk and to feed on it dead; by eating its meat. The Maasai drink blood during the dry seasons when they run short of milk. The animal is not killed in obtaining the blood, but rather the tip of an arrow is used to make an incision in its jugular veins. Warriors often drink the blood of healthy animals with the belief that it will give them strength. When a woman gives birth, when a person is wounded or when a boy or girl is circumcised, he or she is given blood to replace the lost blood. In recent years, the custom of blood drinking has partially given way to the consumption of a cereal made by mixing corn meal and water. The Maasai utilize every part of cattle, beside drinking the animal’s milk and blood and eating its meat. The Maasai use its urine for medicinal purpose and to wash calabashes; its dung is used to cover and seal their houses; its horns to make containers; its hoofs for ornaments such as rings and its hides for clothing, shoes, houses and bed covering. No ceremony can be performed without including a cow, bull or ox in one way or the other. It Is through their cattle that the Maasai have attained self-sufficiency.
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TWO SEASONS There are two seasons of roughly six months, each in Maasai land: the rainy season (Alari) and the dry season (alame). The rainy season starts in November, with the short rains called ‘ilkisinat’ and ends in May. From May through October, the weather is dry. July to August are cold months. The pattern of Maasai life is set by the changing seasons.
RAINS (ALARI)
DRY (ALAMEI)
When thunder and llightening break the peace and swollen clouds let out water. The Maasai women run to seal up the leaks in their homes. Soon, a blanket of green grass replaces the hazy ones.
The dry seasons come slowly but steadily, the sun scorches the land, leaving dry grass and crackling the earth. Cattle trails become dusties by days and rocks once covered with vegetation are stripped bare.
Armies of wildbeasts and gazelles fill the planes and valleys; vultures swirls above the herds to look for the weak and dead.
Dry seasons bring droughts, despair and death. Cattle weaken and die, and people also weaken as food starts becoming scarce. Hence, in order to maintain the life, the Maasai look after and work harder to provide for the cattle.
The Maasai know that it is time to move their sacred herds to the open side in the rift valley. The Maasai celebrate the rainy seasons with much singing and feasting and many initiation ceremonies take place during this time. There is little work done except for occasional repairing of the fence broken the bulls fighting for domination of the herds.
To avoid catastrophe the herds must be moved to dry seasons grazing in high lands areas. With this done, the survival of Maasai land is assured until the next dry season.
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Top left: A Maasai mother carrying her baby on her back, this is known as Ngongoni. It is recommended to carry baby on the back for body fitness and health after pregnancy. Top right: Children rushing home after school, their favourite leaisure time is herding and pretending to be warriors. Bottom right: Children in the the Savannah grasslands herding their cattle with sticks and spending the day gossiping with their friends. Page (26) Bottom right: cow bells
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IMPORTANCE OF CHILDREN AND CATTLE The two most important things that the Maasai constantly pray for is children and cattle. When two people meet, they exchange the greetings, ‘ keserian Ingera? Keserian Ingisha?’ (how are the children and how are the cattle?). Cattle are very special in Maasai land and in fact form the basis of the entire culture, being the main form of sustenance, wealth and power. A recent census estimates the cattle population of Maasai land at three million, more cattle per person. The Maasai also keep sheep and goats, which they consider of economic value and use for food and ceremonies. A person of modest wealth will have a herd of about fifty heads of cattle ‘Ingishu Naadari’ this number is considered large enough to graze suddenly. The larger the herd, the richer the person and a Maasai mayn have as many as a thousand in his herd. Without children, however he is not considered truly wealthy ‘ Arkasis’ the term for a rich man, applies only to one blessed with both cattle and children. A man with less than fifty cows feels poor.
SETTLEMENT Every structure of the Maasai settlement is purposely designed for the protection of cattle. When several families decide to live together, they establish a settlement called an ‘Engang’ or Kraal. As a boundary for the kraal and to keep out predators, the men build a circular fence from the prickly branches of thorn bushes or from long poles tied together. The fence may be varying thickness and security depending on how dangerous the surrounding area is. Inside the fence, along its perimeter, the women build igloo shaped houses of branches and grass and seal them with thick layer of cow dung for warmth and dryness during the rains. They leave a large space open in the centre of the Kraal into which the cattle are driven at night. The Maasai love grass because it is food for the cattle. If there is drought, the women fasten grass onto their clothes and offer prayer to the God for rainfall. If the Maasai, fight with an enemy and then wish to make peace, they hold out some grass as gestures. Should one man ask forgiveness of another with grass in his hand and his request be not attended to, it is said that the man who refuses to listen is a Ndorobo (a man from the tribe with no cattle, despised by the Maasai and he does not know about cattle). For the Maasai say ‘God gave us cattle and grass – without grass there are no cattle and without cattle there are no Maasai’.
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STAGES OF LIFE (III) The Four Ceremonies Desire of a Man Pregnancy Naming Ceremony Children Activity Childhood Stages of Growth Puberty The Teenage Life Road to Manhood
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THE FOUR CEREMONIES: Alamal: the ceremony boy undertake before circumcision. Emorata: the circumcision ceremony which initiates them into warrior hood. Eunoto: the graduation of warriors into elderhood. Olngesherr: the confirmation of total elderhood. The four ceremonies have certain features in common rituals head shaving, continual blessings, the slaughter of an animal, ceremonial painting of the faces and bodies. The life of the Maasai (male) is a well-ordered progression through a series of life stages, which are determined by age, initiated through ceremonies, and marked by specific duties and privileges. The Males of every Maasai section graduate through three main stage: boy hood, warrior hood and elder hood. Warriors are subdivided into junior and senior warriors and together form one generation and age set. Approximately, every year fifteen years a new generation of warriors come to age. Each generation of warrior is given its own name. When warriors graduate into elder hood, they are replaced by another generation of warriors. Elders progress through juniors and then senior elder hood, eventually become ancient elders, who retire from Maasai affairs. While there are superficial differences among sections, the Maasai are unified at the core by their passage through these age sets and by the performances of four major ceremonies, each of which initiates a new life stage
Page (29) Top left: A young Maasai boy armed with an arrow during his stay in the open Savannah land when herding cattle. . Top right: A portrait of a Maasai called Lengai, a member of the Maasai community who coordinates the village and Maasai ceremonies. Bottom left: A group of Maasai women travelling to other villages to trade their products and invite other villages to participate in their village ceremony. Bottom right: A group of Maasai women performing their ceremonial dance during the ceremony of young boys transitioning into warrior hood. Page (30) Above: A drawing of Maasai warrior with his most precious weapons gifted by senior warriors of the community.
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DESIRE OF A MAN
PREGNANCY
NAMING CEREMONY
“May God give you children. May God give you cattle” In Maasai prayers, the two are never separate. If a Maasai has children, he will need cattle to feed and clothe them, if he has cattle he will need children to herd and care of them. Children and cattle, therefore, complement each other, but if he had to choose between the two, a Maasai would prefer children.
A Maasai woman in the early stage of pregnancy develops a strong like for certain foods. With the first signs of pregnancy, she will shyly ask her husband for her favourite food; perhaps a specific kind of meat. This demand must be met because it is believed that if not, the woman may have a miscarriage.
The age at which the baby is named differs for each clan. Certain families give a first name when the baby is still very young. At the first naming ceremony both the baby and its mother have their heads shaved and in the occasion a lamb is slaughtered.
There are two reasons for this: emotional and practical. First, the Maasai adore children, often one hears a devoted parent affectionately calling “my soft umbilical cord” or “child of my beloved husband”. The Maasai has concluded that a man with many children and no cattle is richer than one in the opposite situation. If he has daughters, they will marry, and the dowry paid by the husband will include cattle. If he has sons, they will become warriors and capture cattle during raid. Either way, children will lead to owning cattle. So, they come first, although the Maasai think having to choose is unfair, one would have both.
In the later stages of pregnancy, the expectant mother selects what she eats carefully. She east less food, drinks more water and refrains from eating certain foods. Fresh milk is forbidden because it is thought to fatten the baby, thus make the delivery difficult. The expecting mother must not eat meat of any animal that has died of disease but instead should consume only parts of healthy animals. In this scenario, dried meat is favoured. The purpose of constant water drinking and induced vomiting is to clean the expectant mothers stomach, purify her blood stream and keep her healthy. The birth of a baby takes place in the expectant mother house, with a mid-wife in attendance. Mid wives tend to be experienced mothers known to be serious and careful, usually coming from the family of the expectant mother. Besides delivering the baby, the midwife is responsible for severing the umbilical cord. As she does this she pronounces “you are now a new responsible for your life” this symbolic utterance is to invite the new born to out harsh environment, which is so different from the softness and warmth of the womb, it also marks the separation of the mother and child, now each one has a life of its own.
Between the ages of eight and twelve, the child is given a second name which is added to the name given at birth. At the second naming ceremony, some families butcher a bullock and its hide are stunned and tanned with toil intact. The skin is kept by the child’s family, who value it as a token of the ceremony. Both naming ceremonies are very colourful. The mother puts on her best clothes, of soft cow skin and goat skin stitched with beads, her many beads necklaces and earrings and heavy ochre make up. The elders and women participate in the naming of the child. After they decide which name to give the child, they bless it saying “may the name dwell in you” the child’s family and guests reply” naaii!” (Yes lord). On the evening of the ceremony and on the one following, the child’s mother closes the entrance to the Kraal by blocking it with specially cut branches, bearing green leaves, from the sacred tree such as African Olive tree. She also removes the branches from the entrance in the morning before the herd leave the Kraal.
The sex of the child is very important, the father is not allowed near the house during delivery. If the baby is a boy, the midwife tells the father to draw blood from the jugular veins of a bullock and to make a mock attempt to draw blood from a heifer. The procedure is reversed when a girl is bor. The blood is collected in a calabash, by a male if they baby is a boy and by female it is a girl.
Left: A painting of a Maasai mother decorated in post pregnancy jewellery which symbolises motherhood, protects her and her baby from negativity. She is also breast feeding her baby as for th Maasai breast milk is the most important diet for the chiild until the baby is 3 years old.
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CHILDREN ACTIVITY
CHILDHOOD
STAGES OF GROWTH (FOR CHILDREN)
Like all children, Maasai boys and girls love to play. The boys construct miniature kraals using twigs or stones or pebbles. Young girls play with dolls made from mud or with jack made from stones or berries. Boys and girls sometimes play hide and seek or playing grownups.
During the early stages of walking and talking, the child mingles freely with everyone in the family. At about 3 or 4 years of age, however the boys are encouraged to associate more with me and the girls with women.
When the child is 4/ 5 years old, an experienced elder woman removes its two incisors. Aside from enhancing beauty this makes it possible to feed the child through the small opening should it get sick and not open mouth.
Moulding the children’s character is a communal activity. While still young, children are given minor chores like herding lambs and goats. They are encouraged to behave well in front of elders. Punishment might take the form of a verbal rebuff or a spanking. If a child performs good deeds, they are given a reward. Respect is taught from an early age. The child is taught to call elders ‘father’ and women ‘mother’.
In a Maasai village, often sees a boy of 3 to 4years holding a stick which first symbolizes his future as a herder but later used in learning to herd cattle. This is soon joined by a second taller stick with a sharp point to represent a warrior’s spear, for at this age a boy starts t aspire to become a warrior. The children also become conscious of the dangers to Maasai land. If there is a drought they will have no milk.
Between the ages of 5/7 years, girls undertake certain domestic responsibilities like helping their mothers by collecting firewood and cleaning calabashes. Young boys at this age look after older calves. Between the ages 7/8 years, both males and females have the upper part of their right ear pierced. Then the left year on the on the same spot is also pierced. In a year a bigger hole is pierced in the lobe of the right ear and then in the left lobe. Wooden plugs of leaves are inserted in the lobes to increase their size. When the child is grown he or he may choose to have decorative patterns, called ‘ilkigerot’, marked on the chest or stomach by burning or incision with knife. From 7/ 9 years, the child learns and joins in many games played. Example, ‘Engilaut’ involves jumping over a horizontal stick, held by 2 children gradually raised in height. Girls between 9/ 12 years old begin to associate more with warriors and less with the younger boys. This is a time when they may select boyfriends and may begin to have lovers. Usually, each girl or woman makes her own necklaces using wire or sinew as thread and following the current fashion. A sinew made into a thread is then strong with beads and pushed through the holes to form decorative patterns on the hide. The games of big boys between 9/ 12 years change in character. Although, they are same as before, they get rough and tougher. Most games take place at night, under the bright moon in the centre of the Kraal.
Page (33) Left: A water colour painting of a brother carrying his baby brother on his back. The younger siblings are always looked after the elder brothers and given training of how to herd cow, also how to protec themselves from other wild animals, Page (34) Bottom left: Special designed jewellery for children which are comfortable and designed in a manner that help the ear lobes expand, as the Maasai believe huge ear loops bring good fortunes and good luck.
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Top left: The young Maasai warriors performing their ceremonial dance before initiation. The boys dressed in red and given specific jewellery which matches amongst all. Top right: A close up portrait of a Maasai warrior who has just drunk cow blood after the initiation ceremony. Bottom left: Young Maasai warriors celebrating their teenage life and excited about transitioning into warriorhood. (Photo credits: www.Maasaiwilderness.com)
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PUBERTY
THE TEENAGER LIFE
ROAD TO MAN HOOD
When boys and girls reach puberty in Maasai land, their thoughts increasingly turn to the time when they will be promoted to adult hood. They spend countless hours checking whether their pubic hair has grown. Adolescences will fight among themselves with sticks and ropes away from the elders.
When they reach the age of 16, boys throughout Masaai land become increasingly insistent that they are ready to become adults through the ceremony of circumcision.
The youth can hold councils and discuss matters collectively and make decisions with guidance of elders. They consider seriously what the acceptable norms of behaviour are for the impending stage of warrior hood.
The status of uncircumcised boys in Maasai land makes them yearn to be warriors. Even when they have grown up enough to undertake important responsibilities. The boys are not allowed to dress like warriors, to put colourful ornaments in their pierced earlobes or even to carry tall spears of the warriors. They wear a plain toga with few and simple ornaments and no other makeup and carry a spear with a short blade. Although, they are forbidden to have sex or to even glance at the warriors; girlfriends, they will often sneak at night to visit girls. Uncircumcised adolescent girls date warriors steadily and go to their ‘manyattas’ with them. The girls become a source of pride and legend to the warriors who love them. Even during one of the highest moments of the Maasai manhood, when a warrior is killing a lion, he will call out the name of the girl he loves as well as his father’s name. Adolescence is also the time when a girl, with the help of her mother, will learn and master all the duties of woman hood. If the girl has no brother to lead the cattle, she will be obliged to perform the tasks, but this line of duty is disliked by girls. Girls between 12/ 16 years may decorate the upper part of their ears with beaded earrings and wear elaborate necklaces, but they are not allowed to decorate their lower earlobes or to wear long metal chains and coiled brass ornaments worn by older women.
To demonstrate that they are fully grown and able to take over from the aging warriors the task of protecting Maasai land, the youths engage in a deal of hunting dangerous animals. In groups and individually, armed with spears only, the boys track and kill buffalo, elephants/lions. Having this proved that they are strong, dependable and confident of protecting Maasai land. The youths ask the elder to approach the ‘laibon’ and request that a new circumcision period be opened. The elders decide whether a new set of warriors is needed to replace the old and whether the eligible boys form a group large enough to defend Maasai adequately.
‘HOLDING THE BULLOCK BY THE HORNS’
A ceremony called ‘Embolata Olkiteng’ is performed but one section of the Maasai, the ‘Iikeekenyenyokie’. In this ceremony, the boys further demonstrate their strength and maturity by capturing a bullock by its horns and wrestling it to the ground. Next ‘Alamal Lengipata’ is performed, preceding the youths formal initiation into man hood, in this ceremony the boys select a ‘ Laibon’ from their fathers generation to help them making important decisions. The Laibon gives them a new generation name in the place of ‘Ilayok’ and blesses them to prosper.
The boys elect amongst themselves a ‘Alaigwanani’ who is a representative. This boy will preside over all the future meetings they conduct. The boy does not contest for the position but rather is elected without his knowledge, his comrades’ will present to him heifer and a black club that will belong to him. Kenyan Maasai have right hand and left-hand circumcision approaches all the eligible youths in this section are divided into two groups according to age. The older groups of boys, called the right-hand circumcision is initiated first, they will remain warrior for seven years. The newly initiated group will become the left-hand circumcision and take over the right hand; who will graduate into junior elder hood. In 5 to 6 years, the left-hand circumcision group will graduate and be united into one generation at ‘Olngesheri’ ceremony confirmation to elder hood. The Tanzanian Maasai have one continuous generation of warriors without right and left hand break down. With circumcision a whole new life begins – new dress and ornamentation, new behaviours, new activities and above all the new freedom that the youth never had. They can socialize with girls and have sex.
This procession begins with the adorned warriors, the boy’s bodies are decorated with chalk and paint. After the procession the boys leave the kraal to spend night out in the open. There is much celebration throughout the night and continual blessing by the Laibon.
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EMORATA (Circumcision) Preparations Pre - initiation Male Circumcision Female Circumcision Healing Period
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‘Emorata’ the initiation of a boy and girl into adult hood, is for the Maasai, a mental as well as physical process. They believe that the youth who survives the pain unflinchingly of such an operation will emerge a man or woman capable of enduring the challenges of life. By the words of the circumcision ceremony, the youth is ordered to ‘wake up’ to leave their childhood behind. BOYS PERSPECTIVE Every young Maasai has a dream to become a man one day. In case, if a boy of the same age is circumcised first, the other boys of the same age must grant him the respect adult males are given. The uninitiated boys find it painful to give respect and complain to their parents to be initiated into man hood as well. GIRLS PERSEPCTIVE Initiation into woman hood is a totally different experience. They cannot believe that their beloved parents could do such a terrible thing. For them circumcision means losing their freedom and going into a strict married life. They no longer enjoy the company of warriors nor can they chose their lovers. Girls are circumcised as soon as they reach puberty. Unlike boys they do not have generation grouping and so their circumcision is individual depending on their families deciding to conduct them. If an uncircumcised girl becomes pregnant she is circumcised immediately since in Maasai land children must not give birth to children. Grown up girls must be careful not to have sex during fertile period. Since, pregnancy before circumcision is embarrassment. Where ‘Laibon’ families abandon daughters to the mercy of hyenas.
PREPARATIONS
PRE – INITIATION
Boys awaiting circumcision must follow certain procedures in preparation; the ceremony must be announced 2 months advanced to give time.
Once the honey is produced, the beer may take up 3 weeks to prepare, the honey is mixed with water and certain roots. This liquid is poured into calabash and placed near the fire. With constant tending, the beer ferments in two weeks, in the third week it is filtered.
There articles must be collected: ostrich feathers, honey and wax, and a special bull must be found for the day of the ceremony. A house for the newly circumcised must be built or the old house repaired to make it comfortable. Some families for instance, will hold the initiation at noon in the middle of the Kraal instead of the early morning ceremony by the main cattle entrance. One shared custom followed is the procurement of honey. The honey is the most important part of preparations since it is used to make the beer that is to be drunk by the guests and elders at the ceremony.
Another task facing the boy in the weeks prior to circumcision is the collecting of ostrich feathers and wax. After circumcision, the feathers are used to start the youth head dresses and wax will be applied to the tips of his newly acquired arrows. Three days before circumcision a group of special elders called ‘Loongaroki’ is formally called to drink part of the honey beer, leaving rest for the actual ceremony. On the next day, the boys head is shaved, and all his belongings are given away since he must not retain any possessions of his youth. The boy spends the day before the ceremony searching for the special African olive sapling called ‘alahm’. A symbol of his new manhood will be planted by his house. The boys also meet their circumciser ‘Alamoratori’, this specialist will be brought from outside, will be paid one goat for each circumcision.. he hands over the knives to the boys, who will sharpen them himself, keeping it safely. In some section of Maasai land; it is believed that if a youth has secretly had sex with an uncircumcised woman, his knife will be cursed. During the entire day before the circumcision, the youth who have already been circumcised sing songs of encouragement for the boys.
Left: The elder Maasai women preparing for a communal dinner which will take place the initiation ceremony. The feast is goat meat which is pure well cooked and served with honey beer. The goats are donated by the family of the boys who are participating in the Initiation ceremony.
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MALE CIRCUMCISION
FEMALE CIRCUMCISION
At early sawn, the boy is called out by the ‘Isipolio’ the most recently circumcised. As the sun rises, the boy is summoned to take place at the main cattle gate. His mother gives him a hide of an unblemished ox.
The procedure for female circumcision is in many ways similar to male, however wax and ostrich are not required, rather the girl herself must search honey. The girls head is shaved like the boys and also, she gives away all her old belongings, clothing and ornaments.
The boy is stripped naked; a close relative washes head down with freezing water called ‘Engare endullo’ water which has been kept out over night with an axe- head. This washing symbolically marks entrance into a new life and practically numbs his body for operation. An elder has been selected to hold bank his body, as soon as he is washed he walks to place of circumcision. The boy has been advised concerning how to behave during the operation. Once the boy is set, the circumciser splashes his face with ‘enturoto’ a chalky white mineral mixed with milk used in Maasai ceremonies as symbolic blessings. As the ‘Enruto’ strikes the boy’s face, the circumciser announces ‘one cut’, this is a formal pronouncement uttered as to not take the boy by surprise. All the men from the village are gathered, no females are permitted to witness this ceremony.th operation takes about 5 minutes, after which the circumciser calls for milk which is often used in Maasai ceremonies as a symbolic blessing. Then washes the boy with milk. With the call to bring milk, the immense tension that has prevailed for two days and taken it’s told during the operation subsides.
The day before, the ‘alahm’ sapling is collected to be planted beside her house. The female circumcision involves the removal of the clitoris and Labia. The circumciser uses a specially made, curved and highly sharpened piece of metal. The girl is circumcised inside her mother’s house; the light for operation coming from the hide in the roof is particularly cut for that purpose. Extremes of courage are not demanded of the girls, they are not punished if they cry. The timid girls who may try to get loose during the operation are held by the women present; if this fails the warriors will be called for help. Girls who undergo the operation are usually given cattle perhaps she lambs. Heifers or milk cows by the present relatives; if they feel like honouring the girl. At the end of the circumcision day, the girl covered by a beaded hide, is led out of the house by the women and the circumciser to be examined.
Once he has been washed with the milk, the boy is ordered “wake up, you are now a man”. In some families, the boy will wait to receive presents for his bravery. In a case where the boy cried out during operation, the spectators will declare him as a coward and will not participate in the after-ceremony feast. The family’s cattle within the kraal will be beaten; the boy will receive a thorough beating. Although, the embarrassment, people will accept with time.
Left: A water colour painting of two Maasai warriors who have just passed the circumcision ceremony and are now approaching towards the life of Warriors. Hence, they are adorning themselves and maintaining themselves to attract young Maasai girls.
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Top left: Elder Maasai performing a dance for the healing of the new generation of warriors. They sing, dance and pray for the new warriors as a warm welcoming gesture. Top right: Elders who have arrived to bless the young generation of warriors. Bottom left: Mothers and wives of warriors heavily adorned themselves in traditional Kanga to celebrate the man hood od the most important men in their lives. Page (43) Bottom: The healing circumcised boys dress in black beaded hides and wear a circular band around their heads, with long loose links of metal chains or beads hanging down over their eyes.
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HEALING PERIOD During their healing period, the newly circumcised are very well fed and nursed. They are fed melted animal fat; as it believed to help heal faster. Other boys reside with the newly circumcised and help in preparing head dresses and making arrows. The young circumcised girls go through a similar period of healing after their operation, they do not congregate like boys. They dress in black beaded hides and wear a circular band around their heads, with long loose links of metal chains or beads hanging down over their eyes. When the newly circumcised boys heal enough to be able to walk, his comrades decorate him with white face paint and then lead him outside. Soon the boy and his comrade begin a journey that will take them all over Maasai land to visit other kraals in which circumcision are taking place.
They are not allowed to wash during period of healing as their bodies are in a sensitive phase. Newly circumcised boys are conspicuous, they wear either animal hides blacked with charcoal and black garments also smeared with oil. Attached to their head dresses or worn out their temples are ‘Isuratia’ the round, coiled ornaments made of brass. They remain in this state for 2 to 3 months until they are healed; they wear black all this time and let their hair grow. They have now become warriors and growing long hair. They remove their stuffed bird dresses and their old clothing and replace them with the warrior’s distinctive hairstyle and togas dyed in red ochre. The parents give the warriors new long spears and their mothers and girlfriends make all new beaded ornaments to gift them.
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ILMORAN (Warrior hood) Attitude Warrior hood Physical Appearance Leisure Opposite sex attraction Feasting Camp Life in a Manyatta Luxuries of Warriors Activities Weapons and tactics
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ATTITUDE
WARRIOR HOOD
PHYSICAL APPEARANCE
The maasai warriors are so fearless that a german writer by the name ‘Karl Peter’observed ‘ the only thing that would make an impression on these wild sons of the steppe was a bullet… and then only when employed in emphatic relations to their own bodies.
Maasai warriors have many virtues. One of these is strong comradeship they feel for each other. Maasai warriors share practically everything from food to women.
The physical appearance of Maasai warrior express all the qualities of a Maasai. The warriors appear in full regalia with head dresses of gleaming black ostrich feather or lion manes, elaborately patterned shields of buffalo hides and spears.
Warriors are reputed to be afraid of nothing short of the almighty God; even the foreigners do not scare them. The arrogance of the warriors is so obvious at times. While they generally respected elders and respond to their wishes, they can defy their dictates if they find them improper.
According to tradition, a warrior must never eat alonethis was the first law in order to ensure that every warrior, even the poorest will have enough. Maasai always roam in groups, never alone. Sidney Hindey observed in his book ‘the last of the Masai’- the maasai are quick at learning. As a race, they are intelligent and truthful, and grown maasai will never thieve or lie. He may refuse to answer a question, but once given his word can be depended upon.
The physical beauty and decoration of their bodies are important to Maasai warriors. Anxious to attract girls, they spend hours decorating themselves with ochre and plaiting hair. They first grind the ochre, and then mix it with fat and water. After this mixture is applied in legs, while it is wet, decorative patterns are drawn with the finger tips. Warriors braid their hair into long plait, twisting into strands of wool to create greater length, and then dye it red. They adorn their earlobes, neck, arms, waist and anklets with beaded ornaments made by their female suitors.
Page (47) Left: Coloured Braid of a Maasai warrior, during this warrior phase, the Maasai spent most of their time adorning themselves and adding extensions to their haid using mud. Top right: A warrior wearing a red wig, as they believe long hair enhances ones beauty, with a decorated head piece. Bottom left: Two warriors who are already initiated are preparing to welcome the new initiates Page (48) Bottom: Chokers which are presented to the young boys who will go through the initiation ceremony. The jewellery will then be passed down to the next generation of Maasai.
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LEISURE
OPPOSITE SEX ATTRACTION
FEASTING CAMP
Warriors bring excitement, adventure and romance to the kraal. In their songs and dances, they celebrate legendary cattle raids, brave men or life in general.
When a girl decides to formally declare her love for a warrior, she invites him to her house to drink milk. The girl will make a formal announcement that she loves a warrior and her mother will prepare a large quantity of milk to be drunk that day.
Young Maasai men properly initiated into warrior hood first become ‘Ilkediana; in order to increase their strength, they participate with seniors in fasting camp called ‘Olpal’. For the entre camp warriors must remove their ornamen
On the day, the contingents of warriors celebrate and sing, drinking milk with their girlfriends. Maasai girls select 3 lovers. The first is Asanja (the sweetest heart) for whom she prepares the milk.
ts and are prohibited from having sexual relationships. 6 to 10 warriors meet to slaughter a bullock, then go to collect cooking materials and pots.
They hunt dangerous animals in order to defend their herds or to obtain skin and manes to decorate their bodies for pleasure. Warriors are active sexually and frequently capture women’s hearts. The warriors will pretend not to notice but, in truth they are fully aware. They will spend much time singing with these young uncircumcised girls in the night and sometimes in the daytime as well. Life in the kraal is seldom lonely when warriors are near.
The second is Oljipet (the skewers) who take over when first is not present, and the third Olkeloki (the one who crosses over). There is no jealousy among the three lovers, but they must respect each other’s status in the relation. The girl may still sleep with other men is the 3 warriors are not present. The girl will continue seeing these lovers until she gets married.
They find a large cave/ cleaning and return home for preparations. The bull will be taken to its slaughtering ground, dragged by ropes, the site is far from houses. The warriors believe that they will grow fast from eating bull meat; however circumcised women are never permitted in the camps as it is forbidden for warrior to eat in front of them. The senior warriors teach the junior warrior and instructing them in war tactics, also planning cattle raids.
Page (49) Left: A water colour painting of a Maasai warrior adorned in jewellery. Page (50) Bottom right: A container which is owned by alll warriors to carry cow blood and water, known as Calabash.
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LIFE IN A MANYATTA
LUXURIES OF WARRIORS
ACTIVITIES
After the construction of the manyatta, a procession of well-dressed warriors with their girlfriends and mothers move into stay. Reputations are made within the generation; one may be regarded as brave, generous and kind or as cruel.
As now initiates, the junior Maasai warriors live with the rest of their families in kraals, but when they reach full maturity they go live in a ‘manyatta’. Manyatta is a specially reserved kraal reserved for the warriors sponsored by their mothers, girlfriends and junior elders who will instruct the warriors in Maasai custom. A manyatta brings together both junior and senior warrior and form them in one unified body, breaking down any division existing between them.
Maasai perform tasks as building thorn fences, cleansing sands from wells, protecting the herd, and watering cattle during dry seasons. Warriors tend cattle only if they have younger brother to help them. When not working, the warrior’s group together to sing and play.
Those with leadership qualities emerge and are recognised and consulted whenever important decisions are to be made. The elders present in the manyatta act as ceremonial sponsors and instruct warriors in custom and value of Maasai society. Being in manyatta makes most warriors more alert, proud and competitive, they become anxious to portray cattle raid and lion hunts. To discourage these forbidden activities, the government authorities in maasai land have tried to shorten and regulate time spent in the manyattas.
Although, the warriors visit their parents’ home regularly and help in activities, they take turns in doing this because the manyatta must not be unprotected. A beautiful site is chosen for the mayatta. Even the uncircumcised youth are not allowed. There is access to water and good grazing. Forty-nine houses are built there by the warrior’s mother. Everything in the mayatta must be the exclusive property of the warriors and the elders instructing them. Before, the manyatta is built, certain warriors called the ‘embikas’ are selected by the warriors for their bravery and maturity. This group has the responsibility of punishing or removing any unwanted dements within the warrior generation. These might include warriors who shave their long hair before graduation into elder hood or those who refuse to obey the elders and to pay fine for their disobediences.
A common game involves throwing wild sisal stalks or yellow fruits known as ‘soddon apples’ at each other and fending off the blows of their shields. Sometimes, they chase their beautiful girl friends teasing them with branches or gt into mock fights with them. LION HUNTING On rainy seasons, the Maasai hunt lions as a demonstration of bravery and courage. This formal lion hunt is called ‘Alamaiyo’. When warriors go on formal hunts, they follow a set procedure. The day before the hunt, the warriors will spread the word to others. At dawn a warrior with metal bells tied to his thighs circle the nearby kraals to remind the warrior of the hunt. This invites all of them to the meeting place for discussion. When all warriors have arrived, they try to circle the lion; they sing songs and close in slowly until they are at spear throwing distance. Lions are vengeful, they attack the warrior who strikes them first, the warriors move in cautiously, until a courageous one spears the lion, then runs out of the circle and waits at a distant. When the warrior spears the lion, he must loudly proclaim the name of his family; this ensures that the lion will belong to him. If all goes well, the warrior who first speared the lion takes its paw and the other takes its mane and tail. They perform a symbolic dance around the lion carcass, then with triumph return home for celebration. The victorious warriors put on their ceremonial gear, the ostrich plumes on the head stiffly, their head dresses of lion manes and eagles feather and metal bells on their thighs. In this attire, they perform a procession and head home with pride.
Left: A social gathering of the Maasai community. The warriors live in a Manyatta which is a special hut built for warriors. The villagers gather to pampers the new warriors.
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WEAPONS AND TACTICS The weapons are treacherous, the sharp sword with a double edge used to hit and slash; the short club with a round head used for beating or throwing at the enemy; the stick with sharp points at each end, which is hurled at the enemy. Warriors have various traditional war formations for approaching the enemy, depending on the circumstance. If the enemy is in open, they close in carrying enormous buffalo shields and create a wall of warriors from, a spear head in the centre to split and penetrate to the heart of enemy line. Others will be positioned on the side lines to give support to give to the spear head. Behind the spear head there is a rear guard, which comes to the rescue in case the front is over powered.
Page (53) Left: Maasai performing a ceremonial dance after hunting a wild boar, this is victory for them. Next, the ladies of the village will prepare a feast for the entire village. Page (54) Top left: Warriors maintain their swords and keep sharpening the edges on a regular basis, hence they can always be prepared for battle for defence and attack.
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ILPAYIANI (Elderhood) Settling into Elderhood Girls Bethrothal Wedding Settling down Responsibilty of Married life Endorsememt to Complete Adulthood Religious Activities Observing Lunar and Solar Calender Crime and Justice Law of Inheritance Division of Labour Death
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SETTLING INTO ELDER HOOD The junior elder warriors get concerned about marriage; he begins to pay great attention to his father in law, making frequent visits to the home of his betrothed to present his desire to marry his daughter. Now, the comradeships of warrior have passed, a junior elder seeks a place to settle down and a life partner; since polygamy is allowed they can have more. The senior elders, besides demanding dowries for their daughters, want to make sure that the prospective husbands can support their daughters.
“Now that you are an elder drop your weapons and use your head and wisdom instead” “Master the art of the tongue and wisdom of mind” “Family responsibility rests on your shoulder” Such words echo in the mind of the Maasai as he embarks on the new life of elder hood.
Believing that ‘he who loves cattle and works hard will always get them’ the elders pray and trust a suitor who has many cattle. Although, most marriages are arranged at an early age, if the father of the daughter finds a more suitable guy, he may dissolve the first arrangement.
Page (57) Top left: A portrait of a wise senior, who is part of the judgement commity within the society of Maasai. Top right: A warrior wearing a red wig, as they believe long hair enhances ones beauty, with a decorated head piece. Bottom left: An elderly Maasai women dressed up traditionally for a initiation ceremony for her grand son as this is a proud moment for the family. Bottom right: A close up of a Maasai elderly women. Page (58) Bottom: Earings which are presented to the elder Maasai who will go transform into elderhood. The jewellery will then be passed down to the next generation of Maasai.
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GIRLS BETROTHAL
WEDDING
Maasai girl may be betrothed during infancy. When the parents of son see a newlywed couple, they may give the young couple a brass ring or a necklace and ask if they should beget a daughter, she may become the wife of their son.
A Maasai wedding is very colourful. The bride wears a long garment made of tanned sheep skin. Around the edge and centre of the wedding garment, the mother of the bride and the other women of the community have sewn multicoloured beads in intricate patterns.
They continue to give presents to the daughter until the girl comes of age. If the girl’s family continues to accept presents, the chance of the girl becoming their son’s wife are good. Following the girl’s circumcision, the husband to be become more eager to marry and comes to demand her, by bringing to her family the necessary articles of tobacco, honey or a heifer.
The bride is shaved and anointed with lamb fat and bands of beautiful bead work are placed around her head, the bride and groom are both blessed and washed with milk ad green grass is tied onto their shoes and clothes.
If these articles are accepted, she is then wedded and leaves her kraal to live with her husband. Another method of betrothal is one often used by the ‘Laibon’ families. When a man meets a girl and grows to like her, he puts a metal chain around her neck; symbolising his interest in marriage. After the suitor is accepted by the girl’s family, he gives them as many gifts as he can afford. As the gifts are accepted, they go make up her required dowry and are assurance to the suitor. The dowry is more means to legalize the marriage. The traditional dowry is five animals and three articles: two heifers, one steer, one ram, one ewe, tobacco, honey and two sheep skin.
After drinking the honey beer brewed from the suitor presents the bride’s father and his age – males wish the couples prosperity and many children. Each member of her new family, her husband’s father and relatives, give her present of livestock, the wealth of gift she receives depends on how large the family is. When she is satisfied, she enters her new house, which at first is the house of her husband’s mother. For two days, until the new bride will have her head shaved by her husband’s mother, the new bride will not sleep with her husband. Later, she will build her own house.
Detailed drawing of Maasai jewellery which is presented to the brides during her wedding.
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SETTLING DOWN
RESPONSIBILTY OF MARRIED LIFE
In the Maasai tradition, the husband is the head of the family; while the wife is responsible for running the household. When a Maasai gets married, his first wife will build her house on the right side of the main gate to his kraal, and his second will occupy the left side creating two equal ‘pillars’.
The husband is head of the family; the wife is responsible for running the house hold. A wife must respect her husband. Although, a husband disciplines his wife and even sometimes beats her, he must have a valid justification, or the wife will leave the house. A wife will always try to give her husband as many children as she can, because of the importance of children in Maasai land.
When another marriage follows, the new wife will go right, and next wife will go left. The first wife retains seniority in kraal affairs, but she may not necessarily command the husband’s affection. The ‘enkirolet’ or favourite wife, can be any of the women, depending on how they relate to the husband and same applies to the ‘endingi’ the least favourite wife. Jealousy among the Maasai women does not exist but the husband will always try to see that each wife has her fundamental needs met. If any of these needs, such as having his children and being given food and protection, are not fulfilled a wife can return to her parents’ house.
A man may marry as many wives and a married woman may have lovers. A man may have children with her lover, but the children will belong to her husband. It is acceptable to have children with other men; it is great pride to have children who resemble one’s husband, therefore women during fertile times are with the husband. Except in unusual circumstances, there is no divorce in Maasai land; the Maasai find it difficult to dissolve relationships. The Maasai always try to bring the husband and the wife together by conveying a council of the elders for discussion. If the wife is wrong, then she may be reprimanded verbally or worst beaten. If the man is wrong and will not listen to the elder’s advice, the wife will be set to her father’s house. The wife clan will have to repay the dowry and then she will be given to another man. If the wife in such a case has given birth, the dowries not need to be repaid because the children will take its place.
Page (61) Left: Maasai daughter preparing firewood for cooking in the evening. Page (62) Bottom right: A portrait of a married warrior, who usually marry after they have been through the phase of warrior hood.
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ENDORSEMENT TO COMPLETE ADULTHOOD Junior elders must go through 2 major rituals before they settle down totally into elder hood. ‘olngeshrr’ endorsement of complete adulthood. At this ceremony, the elders are given new group name that permanently mark their generation. The main features of this complex ceremony are: An unblemished ox is selected and killed by suffocation; its throat is slit, and blood is collected to make beer, for the elders. The following morning, further blessings of sour milk in well cleansed gourd are bestowed to elders. Each one is given a new ring made from under belly of a stain ox. It also involves blessings of the cattle sticks of the newly confirmed elders; the stick in the smoke is a blessing.
This is a purification ceremony where by all the elders past misdeeds are forgiven. Each elder must undergo this ceremony so when time comes he can initiate his children into manhood or womanhood. It involves the slaughter of an unblemished ox, provided by elders and roasting of meat and eating. The ceremony is famous for its mock fighting between the men and women. A competition is also held between the genders by who will get the meat piece kept in the centre. There is a celebration after whoever gains victory. The Maasai live their lives fully from day to day and do not regret when they come of age.
The ceremony ends by planting a green shoot by a revered elder; at the entrance of each manyatta. The second major ritual ‘Olkiteng lorrbon’ ox to inflict injuries.
Page (63) Left: Women gathered outside their huts for chattering on a sunny afternoon in the village of Oldenyoseki, in the Serengetii, Tanzania.Elder women sit with younger women and share life experiences. Page (64) Left: A drawing of a graduated warrior who will now enter the next phase of life which is elderhood.
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Page (65) Left: Lengai, The village coordinator Top right: Tooth gap, this is a ceremony performed for every Maasai child to have space between their teeth. Page (66) Bottom left: A drawning of young Maasai bride ready for her wedding and gone through her head shaving ceremony.
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RELIGIOUS ACTIVITIES
OBSERVING LUNAR | SOLAR CALENDAR
Elders are the family men, wise men, medicine men, spiritual advisors and judges of the Maasai society. They give advice to young men on all the kinds of matter; they meditate disputes and decide on punishments.
Maasai elders observe the sky daily. By looking at the movement of the stars, they can tell when it is about to rain.
They see to it that harmonious links between different generations and clans are maintained and perpetuated. They are the wisdom behind the pillars of society.
Experts in the solar calendar, the elders have divided the mouth into thirty days according to the position of the moon and they believe it is important to observe the changes in the moon carefully.
They elder organise and lead religious functions and ceremonies. ‘Alomal lengipaata’ the ritual is performed by the boys before circumcision. Whilst ‘laibon’ presides over these ceremonies and helps by providing lucky charms; it is the community elders who supervise the process, giving advice and check.
Lunar shape, colour and position determines the is timing of certain activities in Maasai land. For instance, the Maasai prefer to attack their enemies during the full moon, when the moon appears slightly red in colour, when the moon is full and white in colour, the Maasai choose to hold their major ceremonies.
It is dangerous to handle or mishandle a religious rite or not to perform one at necessary time. In such cases; the Maasai believe bad luck in the form of disease, famine or cattle death will befall the entire generation.
When the moon dies or disappears, the Maasai will not undertake any major work or ceremony. Even moving from one place to another is prohibited at such time. To the Maasai, the disappearance of the moon symbolizes death and they try to avoid the bad luck that might befall them during that time.
Maasai elders are known for their eloquence of speech as well as for their love for the truth
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CRIME AND JUSTICE While the Maasai elders’ court passes judgements, they have no jails and never inflict any physical punishments, only punishments through fines. Of all the things, the Maasai hate is to give them human humiliation. Most Maasai crimes have prescribed fixed fines: stolen goats/ sheep, one most pays 2-year-old calf, same applies for stealing meat. Stealing a cow, one must pay seven cows. Fine for breaking persons bone is determined according to the number of bones broken, one bone is equivalent to one ewe. If there is a murder, the guilty party will hide from the relatives of the deceased until the situation is calm, because they will revenge murder by killing or later the offender comes from hiding he will have to pay fine of 49 cows specified for a murder.
The Maasai believe that one will never be at peace nor will proper if such a debt has not been paid. Cases involving killing are often complex and require much patience and wisdom from the elders. When people begin fighting, they must first use sticks or dubs, and only if the sticks break may thy use swords but not to slash. When spears become necessary in a fight, one must not strike at soft part of the body but should aim at the legs. In war time, when Maasai fight with non-Maasai, the laws are totally different. They fight to kill and to eliminate the enemies. When they judge murder cases, the Maasai elder address themselves not only to the victim but to the society as whole. While they must punish the offender, they will say that the society has already lost one man and cannot afford to lose another.
Left: Village ladies gathering for a social meeting (Photo credit: www.maasaiaid.org)
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LAW OF INHERITANCE MAASAI FAMILY | LIFE
KNOWLEDGE AND MEDICINE
The law of inheritance is an important feature of the Maasai family life. While still young, each Maasai child is given a cow, an ewe and a female goat. These animals are known as ‘ingishu emisigiyoyi’ birth right for cattle and if the child is lucky they multiply as he or she grows up. When a girl gets married, she does not take her personal herd with her, but leaves them with her brothers or with the mother.
Maasai parents will sometimes pass on their knowledge of traditional medicine. They place much faith in medicinal properties of various tress, plants and herbs to cure disease. For instance, to cure stomach pains, the bark from ‘Cassia’ tree is scraped and soaked in water, and the bitter reddish liquid is given.
If she is in need, she may go to them and ask for a cow. When the girl goes to her husband home, she is given cattle by her husband and his relatives to form a new herd. Both husband and wife now have their own herds, but the husband has control over his wives. When a junior elder married and has performed all the ceremonies required to attain full elder hood, he may leave his father’s home with his wife and children. It is difficult for a man to have his father controlling his wealth when he is a father himself. When the father of a family dies his eldest son inherits all his personal cattle, when the mother dies, the youngest son inherits all hers. The middle sons acquire the cattle belonging to the sister who do not take their cattle with them. If a man dies childless or leaves daughters only his brother inherits his cattle. If a man dies and leaves a son who is still young, the property the son inherits is taken care of until he is a grown up.
To cure tapeworm, bark from a species of the’ Albania’ tree is either boiled in water and little milk or chewed dry until the juice can be swallowed. For malaria, a root from the tree called ‘Esumeito’ is ground or scroped with a knife and placed in water. The liquid is stirred until it foams and is then given to the patient, who vomit immediately and there will by rid himself of the malarial poison. The Maasai always try to cure an ailment or disease themselves before they will go out for help.
Left: Women sharing spaces and working together in the local market. They spend time creating work as well as chatter amongst their friends.
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DIVISION OF LABOUR In the Maasai society, there is a traditional division of labour between men and women. Women are responsible for raising children, building houses, fetching water, firewood and milking cows. They suspense the house and prepare young girls of marriage by teaching them such necessities as sewing, beadwork and how to take care of the young. The duties of adult men include building fence and taking care of the herds, finding and maintaining sources of water and protecting land. The division of task is generally fair, but each side tends to look down on the others kind of work. The Maasai do not have institutionalized formal education. Instead, their children learn Maasai history and customs and duties in life through observation and participation through their rich oral tradition.
Women work equally as hard as men and even harder at times. Among their most important activities in house building. First, a long shape the size of the house is drawn on the ground; then holes are dug, and large branches inserted in them. Smaller branches are tied on top of the larger ones and are bent to conform to desired structure. Maasai women do not attend elders meeting, except when it concerns them, and elders seldom attend women’s gathering. Anyone of either sex who attends the meetings of the other is often in an inferior position.
Left: A group of men who work in the urban scenarios of the country. (Photo credit: www.conversation.com)
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DEATH When a person dies among the Maasai; the relatives weep a lot. They anoint the body with the lamb or fat and make new sandals for the deceased to speed his or her onward journey. A cattle stick is put in the hand of a man to symbolize his work as a herder. Similarly, for a woman such tools of her trade as a sewing needle or a calabash are placed at their side. The left arm is folded to support the head, and the body is placed facing east toward the sunrise.
The boy is left out in the open to be cleared away by wild animals. Circumstances are somewhat different upon the death of an elder with children. His name continues to be spoken since his descendants are named after him. The last rituals for a family man also are different. A bullock is slaughtered, and the corpse is anointed with its fat. All the meat is eaten on spot. The Maasai believe that upon death, the soul of important men turns into snakes and reappear on earth.
Left: A warrior blowing smoke during the final funeral process. (Photo credit: www.culturalsurvivalcom)
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ANALYSIS OF BEADWORK (IV) Symbolism of Colour Marriage for Men Marriage for Women Circumcision Children and Teenagers Pregnant Women Representation of Masks Source of Shuka and Kanga Personal Ornamentation Accessories as Sign
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SYMBOLISM OF COLOURS Red: represents bravery, strength, unity and the incredible challenges faced every day. It is the colour of cow blood, which is slaughtered when the community comes together, during celebrations. Blue: symbolizes energy and sustenance, and the colour of the sky which provides water for people and cattle. Also, it is the colour representing hospitality by the Maasai people. Green: symbolizes nourishment and production, representing the land that provides food for the people and their livestock while symbolizing the putting down of roots and protection of one’s family. Orange: symbolizes warmth, friendship, generosity, representative of the colour of a gourd which is used to share milk with the guests and welcome visitors into their homes. Yellow: represents fertility and growth, energy, the colour of the sun which helps grow the grass to feed and sustain life. White: purity and health, representing the colour of cow milk that provides sustained nourishment. Black: symbolizes unity, harmony and solidarity, representing the colour of the people and daily struggles of every day.
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MARRIAGE FOR MEN
The principal beaded item for men is the shield that each man carries. The spear and shield are accoutrements of manhood. Traditionally an 18-year-old boy became a man by killing a lion and returning with the mane. These days, because of laws protecting lions as an endangered species, the Maasai elders have loosened the rules, and a boy may borrow a mane from an older man and use that in his coming-of-age ceremony. Alternatively, a group of 100 young men will go out and kill a single lion, which they share. (An aside about Maasai and wildlife: John Sakuda says that lions can tell the difference between a man and a woman and a child, and they will never attack women and children walking alone in the bush. But they know when a man is out to hunt them, and they react accordingly. He also says that if you are charged by a rhino and there is no tree nearby to climb, the preferred method of rhino avoidance, then you should run away as fast as you can for about 100 feet, and then make a sharp U-turn. “Rhinos don’t know anything about U-turns,” he says, “so the animal chasing you will run on for another 500 yards before he makes a wide turn, and you can just walk away.”) A white star on a man’s shield indicates that he has committed an act of conspicuous bravery—and in a society where killing a lion with a wooden spear is considered standard fare, that takes some doing. All Maasai men and women wear a beaded pendant corresponding to their age class. Every 10 years marks a new age class, and all the children born in the following decade will wear the same kind of pendant to indicate their generation. In most Maasai beadwork the design of each piece is unique to the maker and the wearer, but all the pendants for a given class will be identical. Maasai beadwork is done by women, generally in the evenings. Women in Maasai society have an enormous workload, doing almost all the physical work in the village, from building houses to fetching water and firewood to tending children and cooking meals.
MARRIAGE FOR WOMEN
the symbol of peace (cowries are also placed on a baby’s eyes to promote healthy eyesight).
Marriage in traditional Maasai communities is always an arranged affair, with parents choosing the most appropriate partner for their son or daughter. Once the match is decided, the mother of the bride will make two items.
The bride wears her marriage collar only on her wedding day, but Maasai women wear similar collars on a more regular basis for dancing.
The first is a necklace of beaded strings that indicates the woman is engaged. Both men and women wear beaded-string necklaces as everyday decoration, but the engagement necklace is distinctive because the strings are intertwined. The plaiting represents the interconnection between husband and wife. The second item her mother will make is a wedding collar. This is a large, flat, leather circle about 12 inches across covered in brightly colored geometric shapes formed from beads. There is also a square section protruding from the front of the disk, with a number of long beaded strings hanging from it. The strings have cowry shells attached to the bottom. Every part of the collar represents some aspect of the bride’s community. The collar as a whole is a map of the village. Maasai villages are always laid out in a circle, with a fence around the outer perimeter (represented on the edge of the collar by a thin ring of alternating dark and light beads) and houses arranged just inside the fence (each of the geometric shapes on the collar represents a house in the village). The center of the village is where the cattle, goats, and sheep are kept at night, and this is represented by the hole in the center of the collar.
These collars are generally larger in diameter, without the attached square or the dowry strings, and a woman may wear eight or ten of them stacked up. As the woman dances, she uses a particular motion to make the collars fly up and down. These dancing collars also represent a village, with the fence line along the perimeter and divisions showing how many homesteads there are in the village. In addition, there may be straight lines running radially at intervals around the ring. These indicate each family’s private entrance to the village compound, an entrance that the cattle know as well as the people—each family’s cattle will sort themselves out of the herd each morning and use their family’s passage to leave the compound and head out into the pasture. The village’s main gate is represented by a heavy radial line in the front of the collar. The colors and patterns used in these dancing collars often indicate the wearer’s interests. For example, an alternating light-and-dark pattern might show that the woman favors zebras, or an orange color might indicate her love of sunset. Blue often figures into these collars, too, representing the blue sky, above which live the Maasai gods.
“When you are wearing this, you are carrying the whole village on your body,” The number of beaded strings hanging from the collar indicates the number of animals that will be given by the groom’s family to the bride’s family (the Maasai use a reverse dowry system). As each other community member presents his gifts of animals, he ties a knot in one of the strings: a large, loose knot for a cow, and a small, tight knot for a goat or sheep. The cowry shells on the end of the strings are
Left: A group of women who have gathered for a wedding ceremony. (Photo credit: www.conversation.com)
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CIRCUMCISION This is the most important stage of transformation in the Maasai life, as they are now turning into a man or a woman, who will become appropriate for marriage. Because, this is the toughest stage, hence most physical transformation and mental pressure, the Maasai are ornamented and decorated with specially constructed ornaments for the ceremony. Special jewellery constructed in yellow which signifies fertility, red for bravery, white for purity and black for people is constructed.
Left: A group of women celebrating the warrior hood of the coming generation. Above: A drawing of a newly circumcised warrior.
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CHILDREN AND TEENAGERS Maasai children are treasured as the most prized possession, equivalent to cattle. The Maasai desire to have maximum number of children. The Maasai dress their children in black togas as it represents harmony, all children are dressed in black as it also portrays unity, preparing them for daily struggle as they grow. The jewellery is white as it symbolizes that children are still pure and not exposed to the harsh mood of the world.
Page (83) Left: A group of children gathered outside a Maasai hut. page (84) Above: A drawing showing how teenagers drape their shuka. Bottom right: A drawing of a teenage Maasai.
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PREGNANT WOMEN Pregnant women are usually dressed in red, green, orange, yellow and white with hints of black. Elders say that the red colour ‘shuka’ dropped around the female body will protect the baby, giving strength to the mother during pregnancy. Green and orange will nourish the growing embryo allowing strong bondage between mother and child. Yellow will allow the women to be fertile and white will protect the innocence of the baby, protecting it from the harsh environment and negativity of the world. Black will show support to the mother and encouragement by the people of the society.
Page (85) Left: A water colour painting of mother carrying her baby on her back. Page (86) Left: A water colour portrait of a pregnant Maasai woman.
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REPRESENTATION OF MASKS Masks are used in African culture to honor the ancestors, but Maasais historically used their masks in traditional ceremonies such as celebrations, initiations, war preparations, and crop harvests to scare their opponents. The facade shows the stretching of their earlobes which is characteristic of Maasai’s. During such ceremonies, a Maasai member would enter a deep trance who will then deliver a message from the spirit of an animal or a mythological being. The mask often represented the spirits. The member communicated in groans, partial phrases, or broken sentences. An elder or wise man usually served as an interpreter. Today, modernism has done away with such traditional practices and ceremonies. They are often only practiced for tourists after which the masks are sold to the tourists.
Page (87) Left: A Maasai man adorned in a face paint and face mask. (Photo credit: www.pinterest.com) Page (88) Above: Masks made of wood and painted animal stripes which are used during ceremonial dance or mostly sold to tourists as souveniers.
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SOURCES OF SHUKA AND KANGA In the olden days, Maasai wore leather garments, calf hides and sheep skin. They began to replace these clothes with shuka in 1960s, also known as African blanket, red, blue and black stripes adorn the shuka cloth. They wrap them around the bodies. It is durable, thick and sturdy, preventing the Maasai from the harsh terrains and weather of the savannah. It is not accurately known how the shuka came was introduced; some believe that the Maasai used them as currency for slave trade. Others think that they were introduced by the Scottish missionaries and the shuka cloth does look like a Scottish tartan. Currently, it is being produced in Dar es salaam.
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PERSONAL ORNAMENTATION
ACCESSORIES AS SIGNS
Maasai’s began to replace sheepskin and calf hides for more commercial material in the 1960s. Men wear a special red cloth called ‘Shuka’.
To show that a man has killed another man he wears something called ‘errap’ around the top arm.
They believe that wearing red scares away predators. Moreover, red symbolizes their culture. They often wear sandals made of cowhide or walk barefooted. Stretching of earlobes and ear piercing is also part of Maasai beauty. Both women and men wear metal hoops on their earlobes. Moreover, women remove two middle lower teeth. Women and kids keep their hair shaved and short. Males wear them in dyed red braids.
They make them using leather with metal wire coils in the front and the back. If a Maasai kills a lion, he wears the lion’s mane as a headdress which is called ‘Olawaru’. But if the lion survived after the fight, he wears a circlet called ‘enkuwaru’ made of ostrich plumes. Moreover, the Maasai’s hair is a living symbol of their culture and tradition. Those who wear plaits prove he is a true ‘Morani’ adhering to their traditions.
Page (91) Left: A water colour painting of a woman gathering her bag. Page (92) Right: A drawing of a traditional maasai hand bag.
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ANALYSIS OF WEAVING AND BASKETRY (V) Introduction to Weaving and Basketry in Maasai land Making Basket Production Process Employement for Women
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INTRODUCION TO WEAVING AND BASKETRY IN MAASAI LAND Basket making in Africa is an ancient skill that has survived to this day. Not only does it continue to play an integral part in modern community life but in some countries, iit has evolved to a highly expressive contemporary art form. East African basketry is a dynamic craft, altered by social changes and shapes by both environmental and economic factors. Traditionally, shapes and weavers were determined largely by the uses for what the baskets were intended. The Material have significantly changed from natural fibres to include man- made creations like plastic, wire and recycled products. Historically, baskets have been used for practices of agricultural practical: such as sifting and then collecting and carrying of crops as well as portage of producing in the market. Household usage includes storage of food and beverages and filtering beer during its production process. Spices and tobacco were stored in basket containers. Less secular uses for traditional baskets container include money banks, boxes and divination vessels. These normally have lids and can be quite complex in design which reflects their significance. They are often decorated or have stepped lids, footed bowls and sometimes strengthened with leather or bark to ensure durability and life span. In Maasailand baskets were introduced during trade, and as Maasais are nomads, with constantly moving, they were easily able to adapt and learn new skills, according to elders, the skills of basketry and weaving was introduced from Uganda.
MAKING BASKETS Traditional fibres used in basketry reflect the local habitant. They include ilala palm, sisal leaves and fibres, raffia (African bamboo), fibrous tree and plant roots such as ‘makenge’, vine leaves (banana leaves and fan palm), cane and bark wood. Two types of vegetables fiber are normally used to make a coiled basket, one for the inner coil and one for the wrappings of coils. For example: in Uganda, baskets are woven from raffia or papyrus wrapped and stitched around a coil of banana leaf stem. Grass is often used for the core of the coils. A vessel can be circular, oval square or conical, occasionally even multi chambered. It can have an open bowl, be a tray or a pannier, and exhibit a foot, a lid, a handle or an extra appendage for hanging. When extra strength is required the basket design can include leather or bark strips woven or sewn onto the walls or base. Sometimes, have embellished rims or are adorned with shells, beads or seeds. They are covered with clay or packed with mud or resins and fat to make them water proof. Before the actual weaving can take place, the fibre has to be prepared which according to the character of the twine can be an extremely lengthy process. Then dying takes place next. This is especially so if needs to be dyed as well as made pliant. A fibre such as sisal needs to be stripped, cleaned and spun by hand, a process which can take up to sixteen hours for a medium size basket. The design of the basket is created by weaving with different colours: dyes are obtained from natural sources like roots, barks, fruits and berries, leaves, clay, dung or various combinations. Recently, chemical dyes are utilized to obtain more vibrant and brighter colours which also obtain the colours for longer.
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PRODUCTION PROCESS PATTERNING Patterning can be in the form of decorative beads or geometrical shapes, triangles, diamonds, stars or flower shapes, zigzags, swirls or chequer boards motifs. The designs of the pattern can be emphasized by the use of different contrasting colours or the fibre can be left in its natural state producing lovely effects. Weaving an intricate design into the basket can be equally lengthy a task as preparing the fibre. MASTER WEAVER A master weaver in the community will have acquired the highest skill in the fibre preparation and dyeing as well as in weaving will exhibit the following consistent qualities: tightness of weave, intricacy and smooth transition of pattern and design, good design spacing, ability to shape large bowls, create unusual forms and pull at the same pressure ensuring an even basket. While a community will have hundreds of weavers, only a handful will acquire this status and they will be almost wholly female.
BASKET MAKING TRIBES AROUND AFRICA IMPACT OF AFRICAN BASKETS There is hardly a country in Africa that has not got an indigenous group of people that exhibit some form of basket craft. What it means is that basketry is a form of employment for many African women and elevates their status and power base within their social environment. There are many organized workshops and institutions that help these women successfully market their products. Basketry cooperatives bring income to rural areas and keep the craft traditions alive. Given this wide dispersal of products, bright, colourful commercial dye stuff have been applied to widen their appeal and make them ‘market friendly’. One can argue that his takes away from the authenticity of the products but as it was stated African basketry is a dynamic thing and this is just one way that is has moved forward. COMBINATION WITH BEADS After the body of the basket is woven, many artisans have started using beads as an embellishment. Some make patches using wires to keep pattern intact and then attach the patch to the products.
Left: A woman making fibres (Photo credit: www.hadithicrafts.com)
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EMPLOYEMENT FOR WOMEN Baskets is a form of employment for many African women and elevate their status and power base within their social environment. There are many organized workshops and institutions that help these women successfully market their products. Basketry cooperates bring income to rural area and keep the craft traditions alive. Given this wide dispersal of products, bright colourful commercial dyestuff have been applied to widen their appeal and make them ‘market friendly’ one can argue that this takes away from the product, but it was stated in the system of the market. African basketry is a dynamic thing, and this is just a method to move. It has led to some very visually shining work.
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MARKET ANALYSIS (VI) Local Market Urban Market Kenya ‘Maasai Market
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MARKET ANALYSIS Across Tanzania and Kenya, there are various Maasai markets. The size and arrangement depends on the places the market is located in. To understand the variations and transitions of Maasai market one is to study examples of each market which hosts the Maasai craft. To begin with in rural Maasailand, there no built shops. Maasai walk around in densely populated areas by Tourists to sell their products. Generally, you would find a group of 3 teenage Maasai wandering around petrol stations or car check points and convincing tourists to purchase goods. If Maasai find a significant spot which is highly visited by Tourists for examples outside museums (Bujora Museum) or public toilets, they build small stalls and exhibit their crafts. These small stalls are seasonal, they migrate along with tourist arrival throughout the year. Travelling across Maasai land, in the wild Game reserve picnic sites and information centres, Maasai have booked small rooms and built gift shops. The products here are comparatively expensive to local stalls as Maasai have to also pay rent for the shops. However, these stalls benefit as more tourists spend a longer time. They feel the price is valid as the Maasai do
not bargain at the shops, these Maasai have maintained a good reputation of quality products and good pricing. Maasai have also set up shops at airports, however these shops are very expensive and sell in dollars. Locals do not use these shops, but foreign tourists who arrive in the countries for a short time often buy the products. Additionally, renting shops in the airport is highly expensive and increases a fixed cost for the Maasai, hence the price increases. Another, study apart from carrying out first hand visits to Maasai Markets, many have started using newspapers as a medium to display the craft. Also, many designers arrive and build online platforms where Maasai craft is displayed. The online platform like Tanzania women's art is used in other countries, very little use in Tanzania, however with more knowledge to technology and communications, it is only increasing. Market studies were carried out as first hand visits to the various markets. This allows to witness the transition of markets from Rural to Urban markets, also understanding the range of products sold in different markets. Information was collected through videos and photos, also interviews and surveys of buyers and sellers, with first hand observations of the scenarios in the Markets.
Top left: A colloection of beaded earings displayed. Top right: A display of earings. Bottom left: A display of bracelets. Bottom right: A display of necklace and earings.
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LOCAL MARKET The local market functions in various ways. The products are made in the villages, which gather the resources from Maasai market in Arusha. Some villages being part of the game reserve have tourists visit them and explore their way of living. The village’s produce items like wooden carved Maasai statues, beaded jewelry items and pots. The village flourishes during the tourist season which is June/July and October/November. The general attitude of tourists shows sympathy for the Maasai. They also prefer buying from villages as the products are authentic. They can also bargain with price, allowing to take back the item as a souvenir from the village. The Maasai in the village, are not capable of doing proper costing. Sometimes, end up over pricing the products and due to acceptance of bargaining they end up selling the product for a very cheap price. Indirectly, they devalue their products and some customers end up taking advantage.
Some Maasai men have set up local markets in groups, like Mto wa mbu and Arusha Maasai market. These clusters have shops selling items which are imported from villages and sold at a slightly higher price. However, the bargaining system still works but the sellers still manages to make profit as they have a wider range of products to exhibit and sell. These markets blend between the urban and rural Maasai land. It behaves as a bridge between the Maasai villages and the customers. Many times, other clusters of Maasai who work in group act as wholesale markets. They take orders of mass productions items as beaded shuka productions. They get orders from weddings, functions or hotels. They are handed over designs which are to be replicated in hundreds. There are options of Chinese, Czech Republic and Indian beads, prices may vary depending on the types of bead chosen by the customers, from the Czech bead being expensive as they are made of stones and Indian / Chinese beads made of recycled glass beads.
Other markets are located at resorts/hotels as gift stores; being part of the hotel the products are displayed in a systematic manner therefore look attractive for the buyers.
Summarizing about the rural market scenario, there is no certain price set on the products as, Maasai have been charging according to the customers and also bargaining is open, hence many times they do not end up making profit.
The customers for these gift stores are usually from elite background and do not care about the range of prices. At gift stores one can find all sort of bead work which includes elaborate jewelry, leather items such as belts and shoes combined with bead work and also authentic African paintings.
They lack a system of cost analysis in rural Maasai land which is impacting the value of the products and causing hindrance in the advancement of products, as the Maasai themselves are unaware of what they produce and how to cost it. .
Left: Women gathering for putting up an exibition to sell their work and display. (Photo credit: www.maasaiconversation.com)
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Top left: Display of Craft work in a shop (Photo credit: www.conversation.com) Bottom left: Serena Hotels gift shop.
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URBAN MARKET The urban Market has many sectors. Maasai who have travelled from villages set up small stalls outside malls or large commercial buildings. They exhibit few items such as earrings and shoes which is the most desired item amongst the tourist. However since the Chinese introduced the replicated plastic shoes, which “resemble” the authentic beaded shoes, many customers are going for Chinese products. These are three times cheaper to the authentic beaded shoes. The plastic shoes are produced in Tanzania’s capital Dar es Salaam. Hence, the markets are flooded with purchasing the item as it is cheap. Sadly, one would also find many Maasai who stopped producing the original beaded items, instead order plastic shoes and sell. Chinese designers, have come to Dar es Salaam, taken bead work as inspiration and mass produced items at a cheaper price. Taking advantage of customers as many are not even aware of authentic Maasai craft or the quality of material used in the replicated products. The Maasai set up small temporary shops on the streets as it would be extremely expensive for them to set up shops in Urban spaces. The government is not really fond of the idea of setting stalls randomly. They are in the run to eliminate such shops as it causes traffic jams and rush around the city. In, Mwanza for example, this idea is undertaken by many Maasai as there was a lot of income flow and these shoes. Tourists are not aware of these scenarios of ‘replicated shoes’ they also end up streets became flooded with such stalls.
On the other hand, there are days like saba saba, during the Summers, which is a public holiday where all the craftsmen and other sellers are invited to set up their shops in one stadium sized area, inviting public. Such events are set up every public holiday, given advantage Maasai can travel to the city area to sell their work and also interact with public to understand what is in demand. EXHIBITIONS Some NGO’S and Christian Missionaries also set up craft fairs and exhibitions, during the peak months of high tourism (June/ July or October/ November). Inviting artisans from around East Africa which include tribes like the Sukuma, Chaga, and Maasai to exhibit their work. This gives an opportunity to the artisan to display the best of their work, build and share contacts with customers. Such craft fairs last for week. In the duration of the week, Artisans experience how the urban class people function, they start understanding the loop holes in their products so they can rectify for next time. Usually these craft fairs organized by NGOs require no payment from the Artisans, the ‘saba saba’ day fair organized by the government take in 5 – 10 percent of the income for participating and using the space. Products sold in the Urban market have range of products and prices compared to rural markets, as Maasai have migrated from different villages to make a living.
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Above: Display of Bead work by the Maasai, (Photo credit: www.maasaiaid.com)
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KENYA ‘MAASAI MARKET’ The Maasai market in Kenya’s capital Nairobi is a household name. People from various African cultural backgrounds in the region, joined by those who have already lost their cultural identity, referred to in Maasai as IlashumpaOrook (black Europeans), frequent the market, making it a boiling point of business activity revolving around cultural artifacts. It is curious that the market is commonly called “Maasai market,” because Kenya is a conglomeration of more than 45 distinct communities. The Maasai market, unfortunately today has almost nothing to do with the Maasai, has a trader population of more than 400 on any given Tuesday, but there are usually only 10 Maasai traders. Beadworks resembling theirs, though not genuine, overwhelm the market. Undeniably, invoking these pastoral people’s name has paid off, earning a bounty to some individuals, companies, and the tourism industry while exposing the Maasai and their close cousins the Samburu to commercial exploitation. This has often earned a defelect from the Maasai women at the market. “We are a proud and unique people. We do not prey on other people’s things as we hate being parasitic; but unfortunately we have become a perennial target right from the colonial days and today other communities use our name to promote business,” laments 38-year-old MashipeiSakau, a beadwork trader at the market. MusauMakau, a wood carver from the Kamba community neighboring the Maasai to the east, admits that there exists a glaring injustice in exploitation of certain Kenyan communities to market the country. “To be honest,” he says, “if fame and riches were compatible in Africa, then the Maasai would be extremely rich. They would be the Hollywood class of the region because they have been used in every commercial manner right from the day the white man first stepped here. Therefore, they need government protection from further exploitation and erosion of their cultures and property.” Makau thinks the name of the market is the result of an effort in the early 90’s by Minister for local authorities, William Ole Ntimama, to allow his people to gain from
their indigenous knowledge and cultural arts and crafts by creating a market principally for their traditional products. The theory is shared across Maasai country that the establishment of this place was an effort by this pro-Maasai rights politician to invite the Maasai to identify with a project that they could take over as a means of creating markets and job opportunities to the women and daughters of this community, as beadwork is culturally a preserve of the womenfolk. As much as the idea was meant to benefit Maasai women, no sooner had the market started in Nairobi central business district than it was “hijacked” by outsiders on the pretext that they as well had cultural artifacts to sell and would complement the Maasai and enhance diversity. “But all they did was copy our art and craft and embark on a vicious competition with the rightful owners of the products. They have fabricated stories regarding us in order to convince the tourist clientele and it should not be allowed to thrive in a modern state,” says Margaret Saitoti one of the pioneer traders at the Maasai market. Today, with the saddest outlook, the overwhelmed Maasai glance around and witness the savage trend contagiously spreading and entrenching itself to the very core of what was meant to benefit their people. Traditional traders at this market point another accusing finger at the media saying it has failed the Maasai because media houses have been guilty of biases. Joshua Lemunka, a Maasai from Tanzania, accuses the media of immoral injustice through its failure to highlight this glaring abuse. He argues that, in stark contrast to the role of the media, its silence has instead exposed the Maasai, who should have gained by the sheer use of their name to further marginalization. “The media gives the Maasai very little coverage, if any, or simply coverage that is laden with negative innuendos, thus failing in its cardinal duty of exposing insidious exploitation which is a violation of their rights, while on the other hand, it has been influential in dismantling the former regime and bringing in a new one,” laments Joshua. The Maasai market issue serves as an example of the unabashed exploitation of indigenous peoples by the same state that is charged with the mandate to protect them.
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CONCLUSION Self Realisation Experiences Scope of Future
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SELF REALISATION After visiting the several Maasai villages, towns from urban to rural, I have categorized them into 3 sections: the rural. Maasai, the developing stage and urban Maasai. The rural Maasai, are still untouched or influenced by the modern method of living, they live in the traditional Maasai settlement, following their ancestral ways of life. No source of electricity or water, hardly any source of income, highly dependent on cattle. Their life would carry on as it is, however due to their method of nomadic living and location of settlement is causing a hindrance for the government, as the reserve area is for tourism. This has been cause of disturbance for years, the loss of their land, the problem goes far back to the 1900s when the Maasai came into conflict with the European settlers coming from England and South Africa moving into Maasailand, which was encouraged by Government, they also did not pay any compensation to the Maasai. When the Maasai resisted the colonization, they made enemies of the colonial authority. In addition, a series of land acts passed by the Kenyan government after independence opened Maasailand to land buyers. The Maasai found it difficult to accept that land which belonged to God could be sold as a commodity, vulnerable and ignorant of their rights in land issues, they were taken advantage of by the land buyers. This way, most land belonging to the Maasai was taken away. However, in Tanzania the land situation was different. It was first colonized by the Germans, who were interested in administration than settlement. After, the Germans got defeated in WW1, the British administration took over, governing them as trusteeship under the league of Nations, not as a colony like Kenya. The settlers came into conflict with the local people. With time, more land has become public use, mainly for national parks. To exacerbate the problem, certain non Maasai Africans engaged in agriculture encroaching upon the Maasai, nothing done to stop them. Many other tribes who were land hungry took advantage of the situation; the pastoral Maasai felt an excruciating pinch. With more
land taken, they will be forced to move their herds illegally into game parks, turning into further deplete the wild animals and parks by overburdening grazing land, water supplies and other resources. After the Tanzanian independence, the new government tried to force the Maasai to change their traditional way of dressing to the European way, such negative acts of coercion do not bring development but alienate the people. Causing of loss, extinction and disrespect to the valuable traditions of the people. The Government do not want to accept that people still would survive with the traditional ways of living, hence force modernization thinking it would benefit them, without learning their opinion. Hence, the Maasai people have viewed the government as threat rather than a force to help them. Eventually, the Maasai people have developed a distrust and misunderstanding of government motives and an unwillingness to cooperate. The present government’s attitude towards the Maasai is different to the colonial government, they have yet to demonstrate by action that they are willing to help the Maasai catch up with the rest of the Tanzanian and Kenyans. Help should be offered by approach with respect to understand their needs, rather than threatening demonstration of power. One of the major ways is training and education, as this would help with survival. Educated Maasai could work closely with their elders building a bridge between them and the Government, to define clearly the problems confronting their areas. As the Maasailand has been transformed into National parks, the income gained should be channeled back to develop Maasai way of life. They should also be guided to participate in money economy as contributors not beggars. The trained Maasai would live up to a purpose to help the masses of Maasai catch up with modern Kenya and Tanzania. Being blindly ignorant by traditions and culture would also be foolish, if there was risk to extinction of the Maasai way of life. They must adapt to the realities of modern world, participate for the sake of their own survival. The Maasai do not have all the weapons to confront the modern world, they must be provided with education/training, rights to land and resources to fit into the money economy. As for now, Maasai have cattle and some land for sustenance, which they are also losing at a frightening rate. It is heartbreaking to accept that Maasai must change to protect themselves.
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EXPERIENCES I would like to brief about my experiences in the Maasai villages, sharing their lifestyle for the time dedicated in the field study and market analysis. This was the most treasurable experience, one has to live with them to understand the actual Maasai way of life. In order to connect to their thought process, understand their method of working and production, it is important to understand their lifestyle and be partof their community. To appreciate, one has to learn themselves and participate in the process of the making, to rejoice at the outcome. The Maasai community is very welcoming, I was accompanied by a local Maasai guide, who is a very dear friend now. He introduced me to all his people and family, they all live united as a big family, always working in groups, whether cooking or crafting or hunting. The women are always engaged in creating beadworks, looking after children and building homes which take upto 6 days to build. While the men go out to hunt, graze cattle and bring back fire wood as such, the chores are divided but the community prefers equality in gender. I spent 1 and a half month in Tanzania, where I visited clusters. I visited Oldonyo Lengai which is their god and inspiration, a mountain which is an active volcano. I climbed at night with some Maasai friends and guide, when the temperatures are lower, this was like a Maasai pilgrimage. An exotic experience to understand their belief. One of the most toughest challenge was to regulate my body with extreme temperatures in the East African rift valley, morning would be blazing hot by the African sun in contrast temperature would fall to minus 5 in the nights, this experience guided me to understand the functionality of the craft. The Ngorongoro crater is a world heritage site, which locate many Maasai villages on its rim. I also had a days visit to Olduvai gorge, where
the first foot prints of man was discovered, learning of the history of around the site. The other Maasai villages extending to Lake Natron, where I climbed a waterfall to understand where Maasai go for leisure and shower, a magnificently wild experience, to hike through the rocky valleys where water falls to meander to Lake Natron. Furthermore, I also visited lake Eyasi, where the rivals of Maasai residethe Hadzabe, they are competitors for the Maasai, this tribe is untouched to modernization, pure huntsman feeding on raw meat and live in tree holes. Another, tribe I visited who also compete with the maasai are the Sukumas who are famous for scaring enemies with their python dances and hyena moves. Another, mind blowing experience was to hike Mount Kilimanjaro with the fearless warriors, they showed me some majestic hunting tactics and methods of survival, and how they use their crafts and stand our fearlessly in the jungles. Further up, I traveled to Arusha, which is where they source all their materials from. By travelling to all these villages, I could understand the trade routes. Which then lead me to Kenya, beginning with Maasai mara and the Samburu. Within, the Maasai, they are further divided into those who depend on cattle, those who are now beginning to farm and those who create art and craft. Where all crafts meet is the Central Maasai market in Nairobi, which is a chaos of handicraft.Overall, this was one of the most majestic and memorable experience with the MAASAI WAY OF LIFE, in the midst of the vast African jungles and Savannah plain, with sights of wild animals to create a greater adventure. Maasai, guided me to bond with nature, a break from busy city life and noisy roads. To respect nature, value resources and embrace rich culture is a learning and a gift, also most importantly to allow to further visit and opportunity work with them.
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SCOPE OF FUTURE
3. MARKET UNDERSTANDING
1. YOUNG GENERATION
Through the process of market study and consumers demand, eventually the Maasai are able to meet demands and produce according the customers need, there for there is decreasing loss. This method rescues their culture, as they create products that retain traditions and still connect to the roots of the Maasai tribe. Despite the hardship, the Maasai have fought and lived with dignity using their skills and creativity to survive.
The future of the craft has started to look positive gradually. A lot of Maasai are starting to get educated, many return home and help their villages. By learning and understanding the modern world, the young Maasai have got the ability to build a bridge between the elders and the government, the modern world. They are trying to maintain a balance, hence make the survival of their community smoother, increasing the lifespan of their priceless culture. Â 2. SUPPORT ORGANISATIONS With support from designers, NGO and other organisations, Maasai are learning design process, they are able to execute market study, understand the consumers demand, especially of tourists, also understanding product analysis, which guides them into making innovative products. With this balance, their creations do not go to waste, they are able to avoid overproduction, they can price accordingly, previously due to a lot of capital invested in resources, and the Maasai end up over pricing and therefore quickly lose customers. Now, they have begun understanding how to price, and do not make products which look like intricate art and become difficult to sell. Â
HOPE FROM THE MAASAI The maasai have valued their culture, preserved and maintained the stories and belief of their ancestors through oral traditions. At times, they cannot maintain balance with the rapidly modernising world, so they get left behind. The Maasai hope to remain the strong warriors, with their strikingly strong personalities, they will fight this phase and overcome for a brighter future.
Left: A group of elderly Maasai relaxing under in African trees in the Savanah vast lands.
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BIBLIOGRAPHY BOOKS/ ARTICLES:
Sonia Bleeker, The Masai: Herders of East Africa
Dorothy L. Hodgson, Being Maasai, Becoming Indigenous: Postcolonial Politics in a Neoliberal World
Peter Rigby, Cattle, Capitalism, Class: Ilparakuyo Maasai Transformations
Thomas Spear, Being Maasai: Ethnicity & Identity in East Africa, Richard Waller and James Currey
Issa G. Shivji, Maasai Rights in Ngorongoro, Tanzania
Kabukuru, Wanjohi, The Maasai vs the Crown: Exactly 100 Years Ago, the British Moved the Maasai People from Their Rich Pasturelands in Kenya. Now They Want Their Land Back. and They Are Very Uncompromising about It. Wanjohi Kabukuru Reports from Nairobi McCabe, J. Terrence; Smith, Nicole M.; Leslie, Paul W.; Telligman, Amy L, Livelihood Diversification through Migration among a Pastoral People: Contrasting Case Studies of Maasai in Northern Tanzania Phillips, Jacqueline S.; Bhavnagri, Navaz Peshotan The Maasai’s Education and Empowerment: Challenges of a Migrant Lifestyle Paul Spencer, The Maasai of Matapato: A Study of Rituals of Rebellion Paul Spencer Time, Space, and the Unknown: Maasai Configurations of Power & Providence McCabe, J. Terrence, Sustainability and Livelihood Diversification among the Maasai of Northern Tanzania Cronk, Lee , From True Dorobo to Mukogodo Maasai: Contested Ethnicity in Kenya Ward, James A.; Kiruswa, Steven, Rise to Leadership: An Evaluation of African Maasai Women’s Leadership Galaty, John G,The Maasai Ornithorium: Tropic Flights of Avian Imagination in Africa Tepilit Ole Saitoti, The Worlds of a Maasai Warrior: An Autobiography Tepilit Ole Saitoti, Maasai Kioi wa Mbugua, Inkishu: Myths and Legends of the Maasai Mohamed Amin, Duncan Willetts, John Eames The Last of the Maasai P.H. Gulliver, Social Control in an African Society: A Study of the Arusha: Agricultural Masai of Northern Tanganyika Alfred Claud Hollis, The Masai; Their Language And Folklore
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Robin Wiszowaty, My Maasai Life: From Suburbia to Savannah Elizabeth L. Gilbert Broken Spears: A Maasai Journey Frank Coates, Tears Of The Maasai Africa South of the Sahara England: Europa Publications, 1997. Bentsen, Cheryl Maasai Days Halmi, Robert, Visit to a Chief’s Son: An American Boy’s Adventure with an African Tribe UNESCO CRAFT RIVAL
WEBSITES: http://www.geographia.com/tanzania/ , 1998. http://www.geographia.com/kenya/ , 1998. http://www.africanet.com/africanet/country/tanzania/ , 1998. Southern African Development Community. [Online] Available http://www.sadc-usa.net/members/tanzania/ , 1998. www.wtgonline.com/country/ke/gen.html , 1998 https://www.everyculture.com/wc/Tajikistan-toZimbabwe/Maasai.html http://www.newworldencyclopedia.org/entry/Maasai https://www.britannica.com/art/basketry#ref600514
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