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 We must convince him to allow us to go before they prevail upon him to embrace the primitive, backward, outdated and archaic traditions 35 .


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


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


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


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


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


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


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


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


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


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


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


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


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


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


How terrible it would be, he thought sorrowly, to see her cry forlornly, while questioning the sincerity of his love for her, and asking him the reason for his betrayal. Even Resian, with her sullenness and gracelessness that he disliked he had found out surprisingly that he had a soft spot for her. He cried and his heart bled for her 113 . We see that ole Kaelo loves the two girls irrespective of their gender and does not want to just sell off her daughters with no love from any man. He treasures them unlike the community who would have found the reason to sell them off as any other woman. Kaelo, although has girls, but is presented as having a duty to defend them at all cost. When he heard about his daughters near rape incident he almost became mad. He raved like a buffalo that had been infected with the East Coast Fever that was known as Olmilo. He was aggressively spoiling for a fight. Every now and then he groaned loudly like one in pain and clicked his tongue like a madman, he muttered to himself, making nasty waspish remarks 160 . This therefore,95 shows that ole Kaelo appreciates the fact that he has daughters as children and that he is ready to shield them at whatever cost. Delegation of work within ole Kaelo s family gives equal responsibility to each member, making them happy and eager to make the party a success. Mama Milanoi is at the tables to ensure that the trays that came out of the kitchen laden with meat delicacies, were sorted out and arranged appropriately 41 . Taiyo was busy slicing chunks of ox tongue into manageable pieces a job she did with dexterous fingers and Resian was busy transferring glasses from the side board onto a nearby table 41 . Kaelo is presented as a person who values his wife and children and trusts that they will do a perfect job irrespective of their gender. The voice of women in decision making is shown through Mama Milanoi who has been presented as a person who is trusted by the husband. They discuss together what is challenging them in their home such as the threats made by Oloisudori to marry Resian. They collectively come up with the solutions to difficult situations such as marrying off Resian to Oloisudori. They also discuss how they will lure Taiyo into agreeing to visit Resian ironically so as she can be circumcised.


They discuss together what is challenging them in their home such as the threats made by Oloisudori to marry Resian. They collectively come up with the solutions to difficult situations such as marrying off Resian to Oloisudori. They also discuss how they will lure Taiyo into agreeing to visit Resian ironically so as she can be circumcised. The author presents a community that is ready to defend the girl child for example when the community of Ilmolelian learnt about ole Kaelo s daughters who were about to be raped, the community defended them by punishing the offenders thoroughly. After the girls awful incident of almost being molested the community started respecting them. The stares stopped and they were greeted with respect. The young men became friendly to them and the elderly too respected them. Nabaru, who was to nurse Resian back to health after she had been circumcised, is presented as caring. She kindly takes care of Resian as her own child. She feds her, gives her water, milk olpurda. She brought more blankets for her to cover herself so as not to catch cold and lesos to96 cover her body. She reveals to Resian all what had been planned. She plans on how she was going to rescue her out of that place and which she does until she reaches Minik s place. This presents the fact that women are ready to assist one another out of difficult situation. Later Nabaru joins Minik, Resian and Taiyo to fight off the FGM. Nabaru is presented as a good schemer who arranges for Resian s escape without being noticed. She exchanges bitter words with Olarinkoi who follows them to the lorry that was to free them away. She fearlessly tells him, Away with you, you good for nothing, Osuji She compares him to embarie that waits for the lion to kill then it steals from him because it is a coward: How could you cheat this child who was desperately looking for help as she ran away from that villain called Oloisudori? You took advantage of her trust in you, just like embarie does. That is exactly what you are: Embarie. A good for nothing osuuji 254 . Resian too is not afraid to give her piece of mind to Olarinkoi.


That is exactly what you are: Embarie. A good for nothing osuuji 254 . Resian too is not afraid to give her piece of mind to Olarinkoi. She says, You, stupid Olarinkoi, you are worse than Oloisudori, But the two of you have one thing in common; warped minds 255 . Some things like prophesying was done by the Maasai men especially the Oloiboni or elders of the Maasai but Olarinkoi s mother had prophesized about Resian s family and that she would be married to her son. Olarinkoi s mother is presented as enkoiboni who foretold the future and had the ability to see. Nabaru tells Resian, Mostly you have only heard of a male holder of that position called oloiboni. Female ones are there but very rare. This particular one is famous for her prediction and prophecies that always nearly come true 237 . The Intapuka-e-Maa girls sang songs to show that although they are intoiye nemengalana but they were Blossoms of the Savannah, they were worthy. They were ready to be doctors, engineers and97 teachers. They believe that they would stand side by side with the men and build the nation together. The author presents women who at the end triumphs over cultural injustices. Conclusion The text Blossoms of the Savannah starts from a point where we see the society in which Resian lives as valuing the boy-child more than the girl-child. The fact that Mama Milanoi has not given her husband a boy stands him in bad stead with his peers. Conversely, we acknowledge that a Maasai woman is also defined by her ability to give her husband a male child, an heir. The issue also defines a man in that one with several males is on his way to occupy a prestigious position in the society than the men who do not have sons. Generally, we see the definition of Maasai femininity to occur in the domestic spaces within Maasai social structure. In this novel the female genital cut appears to be a great source of conflict because it is a practice that defines the Maasai woman. When Resian and her sister rebel against it, they are redefining their femininity in opposition to the traditional constructs of the identity of Maasai women.


Generally, we see the definition of Maasai femininity to occur in the domestic spaces within Maasai social structure. In this novel the female genital cut appears to be a great source of conflict because it is a practice that defines the Maasai woman. When Resian and her sister rebel against it, they are redefining their femininity in opposition to the traditional constructs of the identity of Maasai women. The redefinition of Maasai femininity in the text takes place as a result of social forces outside like education. One of the main reasons for Resian s rebellious streak is because of the influence that education has on her. She builds a dream which she hopes to achieve by how education will mould98 CHAPTER FOUR COMPARISON OF FEMININITIES IN VANISHING HERDS AND BLOSSOMS OF THE SAVANNAH Introduction In the previous chapters my analysis centered on how Henry ole Kulet presents the image of Maasai femininity in his two novels. And my interest was to look at how the aspect of femininity is defined and redefined in the two novels. In this chapter I shall look at how such presentation compares in the two novels. It is imperative to do a comparative analysis on how Henry ole Kulet manages to present femininity in similar and different shades in the two novels so as to get a holistic vision embodied in the two works. To achieve this I shall narrow on certain deliberate choices that Henry ole Kulet makes with respect to the characterization, setting and some aspects of style such as characterization. On one hand, my intention is to show how the narrative variables are the vortex within which presentation of Maasai femininity can be analyzed in the two novels. On the other hand, I intend to look at aspects of style so as to qualify the use of stylistic devices as being one of the points through which such presentation by use of narrative variables to present femininity can be accentuated. 99 Comparative Investigation of Femininities in Vanishing Herds and Blossoms of the Savannah The first point of comparison on femininities in the two texts concerns the characterization of the two protagonists. It is obvious that they are women. It is also obvious that they are young. However, what is not obvious and what I feel is worth pointing out is the fact that the two protagonist characters represent within the settings in which they are found the hope of their societies.


It is obvious that they are women. It is also obvious that they are young. However, what is not obvious and what I feel is worth pointing out is the fact that the two protagonist characters represent within the settings in which they are found the hope of their societies. It is within this hope for the future that we find their redefinitions of the way the Maasai woman is supposed to be. These two women define and redefine femininity differently. They use different tools to take their societies to the next phase of their lives. Norpisia uses the environment to redefine the new role of the Maasai woman in the society as that of a heroine, much in the build of a folk super-hero. And Resian uses the issue of FGM and education to fight for the cause of young Maasai girls in her society. As Chikwenye Ogonjo Ogunyemi 1982 argues on Womanism as serving as the rallying point of the women of African ancestry in their struggle to effectively assert their humanity in the face of the malevolent attitude of the men folk towards their self-fulfillment in life , it is important to look at how Henry ole Kulet uses the women characters to assert the individuality in society where such assertion of femininity is iconoclast. One of the greatest points scored by Womanism theoreticians is the notion that the woman is the nurturer of the environment. It is her who gives the society life. In their quest for equality of the sexes proponents of the theory like Chikwenye Okonjo Ogunyemi contends that the duty of the black woman is not to lose her role as a protector of the environment. She is the one who gives direction to the new born and shapes its life till later on. Ogunyemi does not envision the loss of such an important role for the woman in the society. And neither does Henry ole Kulet in these two selected novels. 100 Norpisia while rehabilitating the forest is restoring life to the society and Resian while fighting against retrogressive cultural practices is fighting for the achievement of equality that will enable the women within Maasai culture to play the same role as men in developing their societies. This is the hope that Resian s fight promises. The aspect of nurture show the different sides of the protagonists of the two novels and so highlight some of the different shades of femininity visible in the two texts.


100 Norpisia while rehabilitating the forest is restoring life to the society and Resian while fighting against retrogressive cultural practices is fighting for the achievement of equality that will enable the women within Maasai culture to play the same role as men in developing their societies. This is the hope that Resian s fight promises. The aspect of nurture show the different sides of the protagonists of the two novels and so highlight some of the different shades of femininity visible in the two texts. Also in Vanishing Herds the protagonist, Norpisia, is a soft-spoken woman who can be said to be very diplomatic in the way she tackles the patriarchal structures. She is characterized by the cattle. In her life the cattle occupy a prime place. She is passionate about nature. We are told that people wondered, surprised and amazed at her strength. Some when they saw her asked each other whether she was capable of doing all that she did. Some concluded that if it was true that she had spearheaded groups of women to plant thousands of trees that had helped to resuscitate the degraded environment then, she was the people s heroine Vanishing Herds, 3 . The author uses vivid description to show how Norpisia felt after their sheep were devoured by the hyena. She wept and was devastated as well as being at a loss. The narrator describes what happened one night when the hyena was attacking their animals. She took a spear and stood outside waiting. From this description we can say that Norpisia s center of life is the environment and cattle. They offer her drive for existence and curing of the environment. She is such an environmentalist that through description we see how Norpisia imitates the bird. The bird went to her thinking that it was birds of their kind. When she whistled the bird stopped feeding its chicks and went to where she was. She learned this skill when she was living with her grandmother. 101 In Blossoms of the Savannah, the protagonist is concerned about education. Her ambitions are encapsulated in her quest to attain higher standards in education. Even though different from Norpisia, she likewise is a woman who has a clear vision of where she wants to go to and how to get there. Here, again, the two protagonists are characterized to bring out the different shades of femininities. Even though there is a slight difference in age, Norpisia and Resian are relatively young women. The first score of comparison is age.


Here, again, the two protagonists are characterized to bring out the different shades of femininities. Even though there is a slight difference in age, Norpisia and Resian are relatively young women. The first score of comparison is age. Norpisia is a fairly mature woman who has been married while Resian is a young girl. This is important in showing the nature of conflict that brings the two protagonists with the patriarchal structure in the two works. While Norpisia wages her war on the environment. She wants to save the forest from degradation so that the society may be healed. She thinks that it is because of the cutting down of trees that is why life is so miserable. This brings her in confrontation with the patriarchal structure which deems a woman who is such strong-willed to be a bad woman. In many ways, Norpisia represents the femininity of the Maasai woman who has not received much education but who none the less is assertive in the society and aims to play a greater role in social change through what she know bets. On the other hand, Resian wages her war on education. Resian, who is the second born, is defiant stubborn, aggressive in matters of education, she is also observant, optimistic of a good future, and is passionate about reading. Her main ambition is to go to a higher institution of learning so that she may play a greater role in her society. Resian represents the kind of femininity that encapsulates the dream of a young girl within Maasai culture who having been exposed to modernity and education has a wider knowledge of her place in the society and has insight of the injustices that culture could bring to her. She is the elite who are meant to change the society. The issue in the difference in character traits has a bearing on the different nature of the conflicts that take place in the two novels and hence the shades of different femininities observable. 102 The issue of their age then brings in another important point on characterization that is love. Since they are young, on the one hand, and newly-married, on the other, as the stories begin, the question of their love life become a point from which we come to understand not only their character traits, but, importantly, their resolve to fight for that which they feel so strongly and passionately about, and that which come to define the nature of what up to this point I have termed femininity.


The issue in the difference in character traits has a bearing on the different nature of the conflicts that take place in the two novels and hence the shades of different femininities observable. 102 The issue of their age then brings in another important point on characterization that is love. Since they are young, on the one hand, and newly-married, on the other, as the stories begin, the question of their love life become a point from which we come to understand not only their character traits, but, importantly, their resolve to fight for that which they feel so strongly and passionately about, and that which come to define the nature of what up to this point I have termed femininity. The author uses vivid description to bring the feminine aspect of her characters and therefore show how physical attraction leads to the blossoming of love. Norpisia s physical appearance is described as tall, has lithe wiry muscles, long arms and legs. She is big and strong, has firm, full breasts, and that she had womanly hips that curved back to her well-rounded body Vanishing Herds, 17 . She also has a heart-shaped face, high cheek-bones ,well-defined jaw, smooth narrow chin, large brown eyes, straight and finely made nose, has smooth lips that curved up at the corners ,white pearl-like teeth Vanishing Herds,17 . Description shows that Kedoki appreciates being with Norpisia, they both walked together in nomadic pastoralism. They took care of their animals, for example, Kedoki controls their animals from the front while Norpisia from the back. Through the narrator s description we learn that Norpisia felt bad departing from her relatives and this makes her to be overcome by anguish, hence, breaking down and weeps. This saddens Kedoki for he knew that her heart was heavy because she was leaving her people and heading towards places where she did not know. Love becomes not only one of the themes that provide the fuel, so to speak, that drives the plot forward, but on another level it also confers on the two novels a romantic atmosphere that can be said to offer relief from the issues of male chauvinism and tradition that are rather bleak. In Vanishing Herds, Norpisia and Kedoki are brought together by the trauma of losing siblings to103 cattle rustling. The love affair between these two is the point on which the novel revolves.


Love becomes not only one of the themes that provide the fuel, so to speak, that drives the plot forward, but on another level it also confers on the two novels a romantic atmosphere that can be said to offer relief from the issues of male chauvinism and tradition that are rather bleak. In Vanishing Herds, Norpisia and Kedoki are brought together by the trauma of losing siblings to103 cattle rustling. The love affair between these two is the point on which the novel revolves. Every occurrence is put in perspective of how it affects the couple. The beauty of their love and the most refreshing thing about it is that it is the reservoir from where the characters get their strengths to overcome tragedy, trauma, and difficulties posed by tradition. Something unique to all these love affairs is that the lovers of the two protagonists appear to be comrades of their women in their fight against traditions that are out dated in the time of the characters. Kedoki and Joseph Parmuat are the strengths of their women. Kedoki is the source of Norpisia s strength in her quest to play a leading role in rehabilitating nature. Similarly, Joseph Parmuat and Tayio become the two love birds whose fate appear to be futile because of the genealogical tree of the Maasai which makes these two otherwise unrelated beings to be considered blood relatives whose union is similar to incest. Still, the love affair between the two provides a point for the character of Tayio to rebel against tradition. She gets to express her own voice against a practice that denies her the freedom to choose her own marriage partner. Another point is that the novels appear to have similar use of the environment in characterization and plot development. The women are characterized with their environment. The clothes that the women wear, the shuka, become a symbol of femininity in all the texts. The way nature is used in the two novels is very important in understanding the shifting moods and climate as the plot unfolds. It is as if, in both texts, Henry ole Kulet intends that the change in physical climate will lead to a corresponding change in the attitudes and behavior of the characters as well. This use of the environment as a having a bearing on the plot of the narrative is to be found in Ng ang a Mbugua s Different Colours 2006 where the fate of Banana County is tied to the environmental change that could take place in Orange River.


The way nature is used in the two novels is very important in understanding the shifting moods and climate as the plot unfolds. It is as if, in both texts, Henry ole Kulet intends that the change in physical climate will lead to a corresponding change in the attitudes and behavior of the characters as well. This use of the environment as a having a bearing on the plot of the narrative is to be found in Ng ang a Mbugua s Different Colours 2006 where the fate of Banana County is tied to the environmental change that could take place in Orange River. Miguel, Mbugua s protagonist, is a104 dreadlocked artist whose quest to save the river from Dick Teita is symbolic for saving Banana County itself. However, it is in Nawal el Saadawi s God Dies by the Nile 1983 where we observe in concrete terms the use of the environment to symbolize plot progression. Like Different Colours, the novel s setting is a town Kafr El Teen near a river, the majestic Nile. This river in its flow is symbolic of Zakeya s the protagonist quest for freedom. The point I was making by the above examples is on the symbol of the environment to the two novels. In Blossoms of the Savannah, the environmental change from Nakuru town to the country side itself is a shift that gets the characters closer to their roots. This closeness to the roots, as it were, is aimed at getting an understanding of the Maasai way of life which then leads to the basis of the conflict in the novel. In Vanishing Herds, the floods, which seems biblical allusion to the great floods in the book of Genesis, is a point of great turn in the plot of the narrative. We learn that Norpisia almost lost her life in a freakish flood . We learn that Kedoki and Norpisia lost all their livestock including four tamed wildebeests. The wildebeests had become a tourist attraction during the famous annual event when migratory herds of wild animals crossed Enkipai River on their way to the southern grasslands Vanishing Herds, 1 . The floods signify a new beginning in the life of the protagonist. In fact it is right to say that the place of the environment in this narrative is central to the existence of the characters and their possession, herds of cattle.


The wildebeests had become a tourist attraction during the famous annual event when migratory herds of wild animals crossed Enkipai River on their way to the southern grasslands Vanishing Herds, 1 . The floods signify a new beginning in the life of the protagonist. In fact it is right to say that the place of the environment in this narrative is central to the existence of the characters and their possession, herds of cattle. Therefore, the title of the novel Vanishing Herds can be interpreted to mean the disappearance of flora and fauna as a result of the destruction of the environment. Henry ole Kulet could have used this novel to be a reminder to his readers on the adverse effects of environmental degradation. When Kedoki is injured by a wild animal in the hazardous trek the message is that even animals105 are reacting viciously to the environmental degradation, inspired invariably by greed for capital, which humans have visited upon the habitat that they share with other species. The question of FGM offers another point on which we can compare and contrast the two works. It is the main point of conflict in Blossoms of the Savannah but it is not a big issue in Vanishing Herds. Henry ole Kulet uses the issue to characterize his protagonist. Resian is shown as a very determined woman who has the mettle to follow on her beliefs. Henry ole Kulet uses diction carefully to bring out the fight of the protagonist against FGM as an outdated cultural practice. Let us take note of the philosophical and argumentative language employed by Resian when she argues against FGM. She questions the mother the need for the FGM to be done during that time. She argues that Ilarinkon who had tortured the women was no longer there then why should it be done. She further argues that it is the current men who she calls Ilarinkoi that are causing harm to the women. She wonders why if one discovered a nasty but potent medicine that once taken cured an ailment must they continue to swallow it every day-ten years down the line. I find that not only ridiculous but also absurd. The sensible thing would be to discard the bitter medicine once they are cured. Period! She questions her mother without fear. Tell me Yeiyo, what use is F.G.M to today s woman? Blossoms of the Savannah, 91 . She assertively says that, Today s Ilarikon are worse.


She questions her mother without fear. Tell me Yeiyo, what use is F.G.M to today s woman? Blossoms of the Savannah, 91 . She assertively says that, Today s Ilarikon are worse. In addition to being despotic, they are oppressive tyrants; and one of their ways of oppressing us is to demand that F.G.M be perpetuated against us forever! Blossoms of the Savannah, 92 . In Vanishing Herds the points of conflicts revolve around nature. For instance, we have a scenario where Norpisia wants to fight the people in support of the animals. Minik uses argumentative tone to argue her point that culture is supposed to be dynamic and it ought to shed off aspects that had outlived their usefulness. She argues that in the past such old106 ways had been done away with and that they were forgotten. She argues that the name intoiye nemengalana should stop being derogatory and instead emuratare-o-ntoiye should disappear from Maa language and should be regarded as extinct Blossoms of the Savannah, 268 . Through the issue of FGM the author shows other characters who are agents of change. One of them is Nabaru. Nabaru too uses an argumentative tone and says that FGM did not add value to the victims instead it traumatized them and it was hazardous to their health. She attests to the fact that the practice ruined young ones and she vows to join Minik in lobbying against FGM. An argumentative language is used to show how Nabaru, the enkabaani, found fault with the women of Maa. She argues that they were the perpetrators of the obnoxious and repugnant tradition of female circumcision and its perpetuation. She thinks that no man had ever taken up the Olmurunya to circumcise a girl. To her the enkamuratani had always been a woman. She wonders what will happen to enkamuratani if she threw the olmurunya and refused to wield it again. Still on diction, Henry ole Kulet plays around by language of reasoning in showing how the characters are best suited for their liberation roles.


To her the enkamuratani had always been a woman. She wonders what will happen to enkamuratani if she threw the olmurunya and refused to wield it again. Still on diction, Henry ole Kulet plays around by language of reasoning in showing how the characters are best suited for their liberation roles. Through Taiyo who says culture is dynamic and that it keeps shading off irrelevant aspects such as FGM and culture that forces people of the same clan not to marry each other yet they are not related by blood. She argues that they should have disappeared long time ago. Taiyo s ability in reasoning is shown when she says after all, we can t love in darkness forever, can we? Blossoms of the Savannah, 137 . She believes that Nasila culture would soon shed off FGM. FGM is further used to create tension in Blossoms of the Savannah. An abusive language is used by Olarinkoi in talking to Resian, You mean, woman, look here you can either cook or keep standing stupidly and die of hunger. The choice is yours. Should you choose to cook, here is a107 piece of meat. The knife is over there. Of course you are not blind you can see sufurias. There is a whole bag of maize meal there and water is in that container. There is paraffin in that can and you can collect firewood from a stack outside the house. Any questions? Blossoms of the Savannah, 223 . He further says, You silly thing I tell you to prepare food and you refuse to do so, eh? Today you will know who the owner of this home is. If you are still in doubt, let me tell you frankly that from today on you are my wife, hear that, eh? You are my wife. For a long time you have been sneering at me, showing how highly educated you are. Today we shall see how educated your body is! Blossoms of the Savannah, 226 . These phrases show the kind of tension that builds up around the issue of FGM. It shows that the characters occupying positions of binary oppositions are symbolic of the past and the future. Vanishing Herds does not focus on FGM for conflict. It focuses on the issue of the environment as a source of contestation among the characters. This is one of the fundamental differences between the two novels.


Vanishing Herds does not focus on FGM for conflict. It focuses on the issue of the environment as a source of contestation among the characters. This is one of the fundamental differences between the two novels. This difference brings in the difference in the expression of Maasai femininities in the two novels where one is based on FGM and the other is based on the environment. Then again the two novels also present the motif of communal spirit, for instance, when Kedoki needs help with cattle he is helped by his friends Masintet and Lembarta. The two come at a point of need for Kedoki. This shows a sense of community and brotherhood that egalitarian societies are known for. The two are warmly welcomed by Masintet s family where they live together for a while before the couple re-embarks on their journey. Norpisia gets closer and very friendly to Masintet s wife. The community helps her plant trees. In Blossoms of the Savannah, when Resian s family moves from Nakuru to Nasila they are welcomed by the entire community. They are108 celebrated by each and every one. When the next day Resian and her family go to take breakfast they find themselves taking tea with everybody seated together. I can conclude that Ole Kulet uses the motif of communal spirit to show those aspects of traditional life, the egalitarian spirit, which are good and which should be retained. Henry ole Kulet uses this sense of communal spirit to show some of the good things that Maasai femininity is unique for. The question of literacy also plays an important role in the expression of Maasai femininity in the two texts. In Blossoms of the Savannah, Resian s quest to go to the university runs in tandem with her rejection and her fight against the outdated cultural practices like early marriage and FGM. Education becomes the main source of conflict between her personal ambition and her communal obligations as a young Maasai woman. Education becomes the point of change and redemption that the liberation from outdated cultural practices is pegged to. The issue of education is not a strong factor in Vanishing Herds. The protagonist, Norpisia, is married fairly early in her life and she begins her crusade as a prophetess of the environment not from an illiterate person point of view, but from a practical point of view which is from the degradation that she observes around her.


Education becomes the point of change and redemption that the liberation from outdated cultural practices is pegged to. The issue of education is not a strong factor in Vanishing Herds. The protagonist, Norpisia, is married fairly early in her life and she begins her crusade as a prophetess of the environment not from an illiterate person point of view, but from a practical point of view which is from the degradation that she observes around her. Resian is educated and therefore operates within a different worldview as Norpisia in Vanishing Herds. The question of other women characters is also an important one in the expression of femininity in the two novels. The other women either help the protagonist in their fight against patriarchy or they become the wet blankets that hinder their progress. In other words the other women characters either facilitate the protagonists quest for agency or hinder it. In Blossoms of the Savannah, Resian is a woman among other women. Some are helpful in her quest such as Taiyo and Nabaru while the others are not such as her mother, her uncle s eldest wife, Yeiyo botorr and Olarinkoi s mother. 109 For one Mama Milanoi, her own mother, appears defenseless against tradition. She does not know how to oppose patriarchy. When they relocate to Nasila she is finally hit by the reality of the customs of her people from which she had been shielded by urban life in Nakuru. Mama Milanoi is not portrayed as a great determinant of change. There is the character of Resian s uncle s eldest wife, Yeiyo-bottor, is portrayed as one who is an agent against change. She is the epitome of matriarchal structure that collaborates with patriarchy to disregard the equal rights of women in the local culture, to use the words of Resian when she lashed out at her mother in the presence of the uncle s wife: It is time to circumcise your daughters and get rid of olkuenyi. It is that simple Blossoms of the Savannah, 79 . Here the woman is telling Resian s mother that her daughter s stupidity at talking back to the elders can only be cured by the cut the healing cut. She is steeped in tradition that denies young girls a brighter future by marrying them early after the cut. She is a stumbling block of progress.


Here the woman is telling Resian s mother that her daughter s stupidity at talking back to the elders can only be cured by the cut the healing cut. She is steeped in tradition that denies young girls a brighter future by marrying them early after the cut. She is a stumbling block of progress. In Virginia Woolf s In a Room of their Own 1962 , Virginia Woolf contends that if women are to be free to express themselves and get a perspective on their condition then it is best if they can get a space where they have room to think. This is the fundamental principle for women friendship in most feminist literary texts. For instance in Nuruddin Farah s From a Crooked Rib 1961 , the protagonist, Ebla, in her quest to escape oppressive patriarchal tradition meets other women like the Widow and Asha who are able to impart on her philosophies that liberate and empower her. Such women can be termed as catalysts of agency. This is not the same thing that we see in Blossoms of the Savannah, Taiyo is Resian s sister who can be said to be very helpful to her. She is the one with whom they face the tribulations of culture together. Nabaru too is a catalyst of change as she assists Resian by caring for her, as her own child, nurses her back to health after110 being beaten unconscious by Olarinkoi. She cooks and feeds her; she ensures that Resian is warm by providing her with more coverings such blankets. She also reveals to her all the evil plans of Olarinkoi and her mother such as to circumcise her and taken to Tanzania where she will be married to Olarinkoi, she assists her to escape and finally takes her to her role model, Minik. Another point of looking into the representation of the different shades of Maasai femininity could be on the aspect of stylistic choices that Henry ole Kulet makes in both novels. Let us first look at Vanishing Herds. In terms of style one thing that stands out for me with regards to this novel is the manner in which the author has used the environment symbolically. The narrator says that the coming of rains had been most influenced by the trees that Norpisia had planted. This surprised the people a lot and they could not believe that she was capable of doing such a thing. They wanted to see Norpisia who was described as the famous woman pastoralist.


The narrator says that the coming of rains had been most influenced by the trees that Norpisia had planted. This surprised the people a lot and they could not believe that she was capable of doing such a thing. They wanted to see Norpisia who was described as the famous woman pastoralist. She was said to have miraculously changed an arid and desolate wasteland into a Garden of Eden 7 . This description enables the reader to learn the exemplary qualities of Norpisia. Norpisia s character are described as unsurpassed. She had good organizational skills that enabled her organize groups of women who ended up planting tree-seedlings which matured to invaluable forests. The Womanist theoretician, Sherley Anne Williams 1986 argues that Womanist theory is committed to the survival and wholeness of entire people Williams, 304 . It is in this understanding that we locate the role that Norpisia has for her society by saving the environment from degradation. She walks through the damp grass that was dripping wet with dew, towards a small narrow stream that flowed between giant trees Vanishing Herds, 85 . She also gets into the forest searching for herbs all by herself and the narrator says she went deeper and deeper looking111 for herbs. To, further, show that Norpisia is not a coward, the narrator describes a situation when wildebeest were being chased by a pack of hyenas She quickly got out of the olngoborr in pitch darkness and collected a few stones from the ground. She threw them, at the hyenas to drive them away from near the cattle enclosure Vanishing Herds, 93 . Norpisia is described as that her sense of horror had gone and she did not fear that a wild dog would attack her. She was preoccupied with her sense of keep going and nothing else. This then explains her character as that of being resilience. Description of how Norpisia would treat Kedoki who had been injured by the cattle rustlers is given to assert Norpisia s knowledge on medicine, She found olmasiligi, with its thick large succulent leaves, uprooted several whole plants that she was to heat over the fire. She would place the hot, fleshy leaves on the swollen part of his leg. She would also boil the whole plant to make a wash, for it contained skin-healing and wound-suppurating curatives Vanishing Herds, 86 .


Description of how Norpisia would treat Kedoki who had been injured by the cattle rustlers is given to assert Norpisia s knowledge on medicine, She found olmasiligi, with its thick large succulent leaves, uprooted several whole plants that she was to heat over the fire. She would place the hot, fleshy leaves on the swollen part of his leg. She would also boil the whole plant to make a wash, for it contained skin-healing and wound-suppurating curatives Vanishing Herds, 86 . She also picked tiny leaves of olmagiro-ngiro. This she was to add to the solution: she knew they were excellent for healing anything from bites to boils, even severe ulcers and wounds she dug out roots of olkonyil to add to his soup as a general antidote for poisons and other toxic reactions Vanishing Herds, 86 . Olkitolosua roots helped boost energy and warm their bodies Olesiate was good for its antiseptic and quick healing properties: They were also effective in keeping flies away from a wound. She would pound them and make a strong solution that she would often splash on Kedoki s wound Vanishing Herds, 86 . Olcani-lenkashe herb was not only a good fly-repellent when made into an infusion for an external wash, but an excellent addition to the soup that made a person sweat profusely and helped to open up pores on the skin -- She then112 dug up tubers and collected twigs, berries and barks of trees and carried them all to their temporary camp Vanishing Herds, 86 . Norpisia attachment to the environment is described as she is overwhelmed by the beautiful scenario. There were thousands and thousands of wild animals grazing on the bluish green tall grass: In the sky, she saw a soaring olkupelia bird seeking a nibbling shrew. She heard crickets trill in the nearby bushes. She knew hyraxes drowsed in the hollow of the trees in the forest and on the same trees perched the ugly vultures with their almost featherless heads and necks, waiting to find another dying animal Vanishing Herds, 88 . Her passion for the environment is seen in that she does not want the environment to be destroyed.


She heard crickets trill in the nearby bushes. She knew hyraxes drowsed in the hollow of the trees in the forest and on the same trees perched the ugly vultures with their almost featherless heads and necks, waiting to find another dying animal Vanishing Herds, 88 . Her passion for the environment is seen in that she does not want the environment to be destroyed. She sees that it was the human beings who destroyed the environment for they did not want to leave nature just as the way God intended them to be. Men, too, play a significant part in the redefinition of the femininity in Vanishing Herds and Blossoms of the Savannah. In Vanishing Herds Kedoki loves the wife so much and appreciates her exceptional skills and encourages her in her undertakings. He also assists in her in making their hut, collecting firewood; he assists her in tree planting process and escorts her to receive her reward in Nakaru. Parmuat in Blossoms of the Savannah teaches the girls - Resian and Taiyo about the culture, he is friendly to both of them, he finds interesting stories to tell them, he makes them aware of Olarinkoi and Oloisudori, he accepts to fall in love with Taiyo, though a forbidden love since they are related through clan relation and finally, he assists Taiyo to escape though unfruitful since he is discovered and unfortunately killed. Let me conclude by looking at the significance of the titles of the two novels. The title Vanishing Herds signifies the degradation of the environment. This destruction of flora is seen as being a113 precursor to the loss of fauna, most of all cattle. And as we have seen in the novel cattle is the mark of social status among the Maasai. This social status is for the man the head of the patriarchal structure. The deterioration of the environment will lead to this loss. It will make the herds of cattle to vanish. This will lead to economic pauperization of a people for whom cattle is the backbone of the micro economy. Norpisia comes to save the day when she fights against the loss of the environment. Ironically her fight for the protection of the environment is like killing two birds with one stone she uses the fight to overcome male chauvinism and also to protect her people s sense of identity.


This will lead to economic pauperization of a people for whom cattle is the backbone of the micro economy. Norpisia comes to save the day when she fights against the loss of the environment. Ironically her fight for the protection of the environment is like killing two birds with one stone she uses the fight to overcome male chauvinism and also to protect her people s sense of identity. The second title Blossoms of the Savannah signifies the new shoots of new way of life among the Maasai who inhabit the savannah. To blossom means to flourish or to flower. Resian and Taiyo are used to offers a sense of a new beginning in the novel. They blossom and in so doing they show the society the new way of life that they need to appreciate and accept. Conclusion The comparison of the two novels reveals that Henry ole Kulet has a concern for the place of the woman in bringing change in her society. In both novels the woman is made the main agent of desired change and transformation of society. Therefore, the expression of Maasai femininity is chiefly meant to show the Maasai woman as being liberated and playing a greater role in the society. In terms of narrative variables Henry ole Kulet has used the environment symbolically in Vanishing Herds to situate Norpisia as the woman as the protagonist against degradation of the environment. In Blossoms of the Savannah, he has used education as the main stimuli of change and agent for fighting the retrogressive tradition of FGM. The differences and the similarities that I have discussed go a long way in showing the various shades of femininity in the various styles that the author uses to show them. 114 CHAPTER FIVE CONCLUSION The study was guided by the two objectives to understand how femininity is defined and redefined in Blossoms of the Savannah and Vanishing Herds. Central to my discussion was the need to show how the two novels show the image of a Maasai woman caught up in the quest to liberate herself and become an agent of productive change in the society. Guided by the Womanism theoretical framework I have argued that the two novels by Henry ole Kulet display instances where the position of the woman in Maasai culture is defined and redefined. The author has defined and redefined femininity in Vanishing Herds. The definition of femininity traditionally reflects the women in terms of their dressing code.


Guided by the Womanism theoretical framework I have argued that the two novels by Henry ole Kulet display instances where the position of the woman in Maasai culture is defined and redefined. The author has defined and redefined femininity in Vanishing Herds. The definition of femininity traditionally reflects the women in terms of their dressing code. They are defined in terms of reproductive roles which can be either house chores as well as procreation. It was women s responsibility to cook, look for water and take care of husbands as well as animals. The woman is the provider of homes by constructing and mending huts. In terms of procreation motherhood is defined in terms of the ability to conceive. The way in which they behaved such as submission and respect towards their male counterparts defines them. They are defined by the aspect of FGM. They were respected if only they underwent the cut. Their strength ability also defines them in that they are viewed as a weaker gender either physically or emotionally hence the need of protection from their husbands. Men played a significant part in decision making and slaughtering of animal leaving out the women. Young girls were sold off to partners that they do not know without their consent. Motherhood defines them by the fact that they are supposed to continue the community through giving birth. Women too have been redefined in terms of their strength. They are presented115 as strong, courageous, fearless and ready to face even hard situations such as what Norpisia faces in the wilderness. They equally take part in socio- economic activities such as pastoralism, rehabilitating of the environment. They help in planting trees. Women have been redefined in such a way that they are made to be leaders and they possess good qualities of leaders who assist in rehabilitating the environment. From naivety emerges an intelligent woman who arguably portrays determined woman she is supportive for example helps the husband to save the sick and their animals. Women acquire various skills such as medicine, herding, rehabilitation of environment, self-defence and even self-reliance. An ideal relationship exists between men and women. I have also found out that the two novels by Henry ole Kulet display instances where the position of the woman in Maasai culture is defined and redefined. In Vanishing Herds, I have found out that a woman like Norpisia, the protagonist, sees herself as a Maasai woman. She fulfills the demand of such an identity through dressing and also through the behavior with other women.


I have also found out that the two novels by Henry ole Kulet display instances where the position of the woman in Maasai culture is defined and redefined. In Vanishing Herds, I have found out that a woman like Norpisia, the protagonist, sees herself as a Maasai woman. She fulfills the demand of such an identity through dressing and also through the behavior with other women. This is what defines her as a woman. However, I have also found out that she redefines these roles of the women in society in a number of ways. First, her quest to conserve the environment brings her into conflict with males who think it is their right to do with the environment as they desire. This male attitude comes from the traditional notion that males inherit land and females don t, therefore the latter have no say in matters concerning land. By championing for the course of the environment Norpisia is redefining the role of Maasai women in her society to include the space outside the domestic confine that tradition sets proscribes for her. In Blossoms of the Savannah, Resian is the epitome of a woman who challenges the societal view of the destiny of a girl. She is determined to continue with her studies and achieve a better future116 for herself in defiance of the arranged marriage and FGM that the community sets out for her as her path to being a Maasai woman. In Blossoms of the Savannah the concept of definition and redefinition can be summarized as follows. The boy-child is highly valued unlike the girl-child because the boy-child is said to be carrying the name of the family to the next generation. Motherhood is valued and a woman has to give birth if not one had to participate in ancestral prayer songs. This woman was so aggressive and bitter because God had denied her a child. Women are expected to accept polygamous marriages and respect her co-wives as well as their children. The parents had the obligation of getting girls best suitors for the marriage for parents believed they would make better choices than the girls. Some girls were even married off to old men, as old as the fathers. Due to submission, Maa women are defined as less talkative. Beauty defines the Maa women in terms of their physical appearance. Women are submissive and shows respect to men. There was a gap between fathers and daughters. The gap was filled by the mother who acted as a link between father and daughters.


Women are submissive and shows respect to men. There was a gap between fathers and daughters. The gap was filled by the mother who acted as a link between father and daughters. Father spoke to girls through their mother responsibilities such as cooking, fetching water and looking after the young animals were basically the role of women and none was to question about it. FGM is a significant aspect that any woman is supposed to undergo. Women are defined as weaklings, na ve, humble. Women shape their daughters to become responsible and potential wives in the future. The issue of morality was highly guarded by women. They punished offenders who molested girls. They are also defined by their caring attitude and love towards children whom are not theirs. Henry ole Kulet redefines the young girls as ambitious, optimistic. They desire to purse education to highest level. They do not mind whatever challenges that face them. Women117 have been redefined from a woman in the kitchen to one who wants to purse education. Women fight against injustices such as women submission, FGM, early marriages, education in determination to redefine themselves. My second objective was to do a comparative analysis of the two novels to find out how they present the question of definition and redefinition. In doing a comparative analysis of the two novels, the study examined characterization, plot and language use. Characterization, plot and language were used in developing the female characters and more so to highlight the definition and redefinition of Maasai femininity. The author used varied language in bringing out the characters such as rebellious tone, argumentative, inquisitive tone and so on. This has helped to illuminate the definition and redefinition of Maasai femininity in the two novels. The study found out that, while previously, some African male writers wrote their novels putting male characters at the centre while women were viewed as wives, mothers and that they were allowed to perform traditional roles only, today s some of male writers are concerned with the greater role that the woman can play as an agent of change and not a mere object of it. The characters of Norpisia and Resian show that well enough. My final word would be that there is room for further research on Maasai femininity in literature. My study is not conclusive in itself but it is a contribution to criticism on Henry ole Kulet to understanding the way literature represents the picture of women in conservative societies like the Maasai.


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EXCERPTS FROM BLOSSOMS OF THE SAVANNAH 1. Read the extract below and answer the questions that follow. No Joseph, she said in an infantile whimper. Ican t bear that we can t express the love that we have for one another because of some primitive culture. If by loving you, I offend the sensibilities of Nasila then let me offend and face the consequences of doing so! I also love you very much, Joseph Parmuat responded finally. I loved you the moment I saw you during your father s homecoming ceremony. But then the clan matter came to separate us. It is true we have no blood relation. But Nasila culture dictates who are related and who are not. We are slotted among those who cannot marry. No, it can t be, I cannot accept its verdict, she said petulantly her words agonised. No way, never! She stopped, confused and angry with herself at her inarticulate outburst. She took several long steadying breaths and then said, I cannot accept that a culture that does not feed,clothe or house me comes to control my life. Our lives belong to us, Joseph. The destiny of our lives is in our own hands. We should guard it jealously. At last they drew a little a part .His eyes were open, honest and steady upon her face. 1. What happens before this excerpt? 3mks 2. For both Joseph and Taiyo, give and illustrate two character traits. 4mks 3. How is dialogue significant in this excerpt? 4mks 4. Explain any two thematic concerns addressed in the excerpt. 4mks 5. From elsewhere in the novel, how does Joseph sacrifice for his love for Taiyo? 4mks 6. Explain the meaning of the following vocabulary as used in the excerpt. 4mks a destiny b infantile c petulantly d primitive 7. What happens immediately after this extract? 2mks 2. Read the excerpt below and answer the questions that follow You are mad! Resian screamed at him. You are stark mad if you think I am your wife. I can only be your wife over my dead body. Yes, you and my father can kill me and carry my dead body to your palatial home. He was stunned by those harsh words.


You are stark mad if you think I am your wife. I can only be your wife over my dead body. Yes, you and my father can kill me and carry my dead body to your palatial home. He was stunned by those harsh words. He winced as if he had been struck. Then already harsh line of his mouth tightened and he stood tense for a moment. Then he relaxed and watched her mockingly. You can never escape Resian, he repeated quietly, smiling. The very normality of his voice as he spoke those monstrous words was most shocking and disturbing to her. Whether you scream your heart out, or jump into the deep sea, Resian, you are mine. You are my wife from now henceforth Iwant to go now. Resian announced angrily shuddering with disgust and terror. You want to go? He asked, the contemptuous quiet of his voice a menace by itself. Go! You want to be persuaded, coaxed and pampered to marry Oloisudori Lonkiyaa? Sorry I will not do that! If you want to go, please yourself. You may opt to go, but when you are mine, you will do as I please. No one plays games with Oloisudori. Ask your father, he will tell you. Stop it! Stop it! Resian screamed excruciatingly pained by the disdainful remarks of Oloisudori. Putting her hands over her ears, she made a dash for the door. He made no effort to stop her but she flung it open and turned to glare at him with tearful eyes You are mad! She screamed again sobbingly. You are stark mad! You hear me? You are nothing but ol-ushuushi. She walked away and as she did so, she heard his soft laughter behind her. 1. Say what happens before this excerpt. 3mks 2. How is Oloisudori portrayed in this excerpt? 4mks 3. Describe the feeling of Resian in this excerpt 3mks 4. From other areas of the novel, state other crimes that are practiced by Oloisudori. 3mks . 5. How does the writer utilize irony in this excerpt? 3mks 6. You are my wife from now henceforth Rewrite in the reported speech. 1mk 7.


3mks 6. You are my wife from now henceforth Rewrite in the reported speech. 1mk 7. Explain the meaning of the following words 4mks a Pamperedb Disgust c Mad d Palatial 7. What happens immediately after this extract? 3mks 3. Read the following excerpt and answer the questions that follow. They were silent as they climbed the hill on their way back from Nasila river to draw water. The water containers that they carried on their backs were now heavy. The straps that supported the containers pressed down their heads with a painful exhaustion. As they walked, each one of them allowed her mind to fleetingly roam the fanciful land of wishful thinking. Resian thought how wonderful it would be, had she had a chance to enroll at the Egerton University and after graduation had a chance to work with her role model, Minik ene Nkoitoi, the Emakererei at the sheep ranch that she managed. She imagined herself already there driving a large flock of sheep. And when she thought of sheep, her mind flew back to fifteen years or so earlier and reminisced the first time she saw a sheep. It was a childhood memory, a memorable picture from the swirling scene around her which had been captured and preserved by her mind when she and Taiyo accompanied their father to the Nakuru Agricultural Show. She could still see in her mind a group of big, docile, tawny woolly animals that stood panting drowsily in a green pasture, with the sun beaming down brightly from a clear blue sky. She had then admired the white long overcoats that the handlers wore. Taiyo also thought of Emakererei. She would ask Joseph Parmuat, to assist her compose a song in her praise. She had already put words to a tune she had composed to ridicule the three women who she thought collaborated with men to oppress the women folk. They were Nasila s three blind mice who, she thought, did not seem to know that the world was changing.