ROLE OF CEREMONIES IN PRESERVING CULTURAL DIVERSITY AND CONSERVING BIODIVERSITY FOR SUSTAINABLE...

Cultural diversity and biodiversity

©h.s ole saitabau lhcfa and kenrik NNK 2011

THE ROLE OF CEREMONIES IN PRESERVING CULTURAL DIVERSITY AND CONSERVING BIODIVERSITY FOR

SUSTAINABLE LIVELIHOODS

Exploring cultural diversity and related indigenous knowledge among the Loita Maasai community: Emanyatta oo Lorikan

Henri ole Saitabau

Loita Hills Community Forest Association (LHCFA) CBD-NMK P.O Box 40658-00100 Nairobi-kenya Email:[email protected] or [email protected] All pictures by Henri ole saitabau

All pictures by Henri ole saitabau

mailto:[email protected]



Acknowledgement

I want to express much thanks to the Loita Maasai people for their exclusive

culture and ceremonies they undertake with at most observance to their

indigenous knowledge systems and environmental conservation.

To my friends Stephen Leshan ole Koyie Jonus ole Putwai and Dancan K.

ole Sonkoi for their interest and time we spent documenting the ceremonial

process, thank you, may God bless you.

To the initiates during the Emanyatta oo lorikan (Ilkishili and Ilbuluka),

age sets, the ceremony was spectacular and thanks too for your cooperation.

To the staff of Kenya Resource Center for Indigenous knowledge KENRIK

a section under the Center for Biodiversity (CBD), department in the

National Museums of Kenya (NMK) especially Peris M.Kariuki for her

support and time we shared during initial documentation of this information.



Dedication

To Ilkishili and Ilbuluka of Loita, You are now senior elders in the

community (2010).



Table of Contents THE ROLE OF CEREMONIES IN PRESERVING CULTURAL DIVERSITY

AND CONSERVING BIODIVERSITY FOR SUSTAINABLE LIVELIHOODS. .... 5

Introduction ........................................................................................................... 5

Exploring cultural diversity and related indigenous knowledge among the Loita

Maasai community .................................................................................................... 6

GEOGRAPHY OF LOITA AREA ........................................................................... 7

(a)Rainfall, temperature and humidity ................................................................. 8

b) Climate ............................................................................................................... 9

c) Soils .................................................................................................................... 9

d) Vegetation .......................................................................................................... 9

THE MAASAI; An overview .................................................................................. 11

THE LOITA MAASAI, (Iloitai).............................................................................. 13

LOITA MAASAI SOCIAL ORGANIZATION ..................................................... 14

Homestead and family unit ................................................................................. 14

Socio-political system and governance.................................................................... 15

Categories of Traditional Leadership ..................................................................... 16

The Oloiboni ............................................................................................................ 19

CULTURAL DIVERSITY AMONG THE LOITA MAASAI ............................... 20

Traditional ceremonies ........................................................................................ 20

EMANYATTA OO LORIKAN .............................................................................. 22

Initiation process ..................................................................................................... 24

Ilamala ................................................................................................................. 25

Rites and processes. ................................................................................................. 26

(a) Emaal .............................................................................................................. 26

(b) Olturumet ....................................................................................................... 27

(c) Iltimito ............................................................................................................ 28

(d) Oltogom .......................................................................................................... 29

(e) Enkirinata oo lorikan (tying the stools) ......................................................... 31

Emayian oonkituak (Blessing women) .................................................................... 33

Aiserr emanyatta (Dispersing) ................................................................................ 34

Cultural diversity and biodiverty conservation...................................................... 35

Conclusion ............................................................................................................... 36



THE ROLE OF CEREMONIES IN PRESERVING CULTURAL DIVERSITY AND CONSERVING BIODIVERSITY FOR SUSTAINABLE LIVELIHOODS

Introduction

The Maasai are a nilo hematic people divided into social territorial sections

known as Iloshon. Each Olosho is occupied by a single Maasai sub-tribe.

The Maasai straddles Kenya and Tanzania with sub-tribes varying 14-22.

The Loita Maasai is one of the sub-tribe which occupies southern parts of

Narok south district and northern regions of Ngorongoro district in Tanzania

The Iloita are more traditional in lifestyle than other Maasai sub-tribes in

Kenya living on 2000m high plateaus which extend to Ngorongoro regions

in Tanzania. Loita Maasai has tenaciously clung to their culture and has

always been aggressive towards outside influences which may have negative

effects to their culture. They are a people with independent way of thinking,

faithful to their kinship and regard their culture with high esteem.

The “chief oloiboni”,is the spiritual diviner and the custodian of culture ,

traditions and community shrines including the Loita forest (Entim e

Naimina enkiyio). The oloiboni is consulted for advice on any matters

regarding to cultural ceremonies, sites and shrines where these functions are

conducted. Besides he blesses and protects the ceremonies from bad omens

by installing a reflector in the centre of the manyatta. It is believed that the

laibon works by foretelling the future fates and blessing using concoctions

with the help of their magical guard (enkidong). According to the Loita

Maasai, the Laibon institution has been acquired over 200-300 years ago.

The loita Maasai host the laibon family whom other sub tribes seek guidance

from to oversee their traditional ceremonies..

The Loita Maasai has intimate knowledge on the environment. The

knowledge and training on environment matter are acquired from childhood

through herding, spending time in the forest during certain ages such as

warriors.

The community also manages balance of nature through taboos and other

social sanctions that prohibits over utilization of environmental resources

particularly wildlife. Among the Loita Maasai, ceremonies play a significant

role in providing a platform for enhancing harmonious interaction of local



culture and biological resource. For example during ceremonies important

species are collected from the forest at different stages, making it a

requirement that the ceremonies are conducted in the forest. The collection

of important ceremonial plants is done by local elders as it requires

observation of certain rules and indigenous knowledge of sustainable

collection. This intimate relationship between the Loita Maasai culture and

their environment creates an intricate network which ensures preservation of

their cultural diversity and conservation of biodiversity for future

generations.

To this end, this paper seek to explore the cultural ceremony of Emanyatta

oo lorikan, (meaning a ceremony of stools; signifying the assumption of

elder hood) which initiates junior men into senior elders hood in the

community who acquired indigenous knowledge from old people and ready

to assume elder hood responsibilities by creating an age group and guide

them through ceremonial rites from boy hood to elder hood. All kinds of

ceremonies normally have a gap between 8-10 years, which ensures cultural

sustainability and environmental rejuvenation.

Exploring cultural diversity and related indigenous knowledge among the Loita Maasai community

Cultural diversity is an ethnobiological aspect enshrined within the

indigenous knowledge systems that has remain impeccable in practice and

has ensured preservation of culture, community distinctiveness including

lifestyle and biodiversity conservation, factors the Loita Maasai share in

common with other marginal indigenous community around the world. They

regards there culture and traditions with high esteem and respects values of

indigenous knowledge, kinship and their way of life.

The Loita Maasai including other indigenous communities, have exclusive

ways of interacting with their environment which create considerable avenue

in transmitting culture and indigenous knowledge systems more consistently

over generations while promoting distinctiveness and taste, factors which

are guided by fundamental principles of ethnobiology which promote

biocultural sustainability and human values. Indigenous knowledge system

therefore play a significant role in enhancing community values as well

forms the benchmark for cultural diversity and biodiversity conservation at

local level and intertwines indigenous societies in promoting mutual

interaction between human and their environment. These practices therein

makes the earth a living specie of its self in the face of diversified influences



coursed by modernization which sometimes negatively impacts on human

survival and the environment.

Indigenous people also realize that the true meaning of life is living through

a sacred relationship with nature and its components and respecting the

existence of these components which promotes this relationship while

guaranteeing harmony and good health to both human and nature. Despite

pressure from external influences to this relationship, local communities

strives to remain relevant in their practices, preserving providers of their

survival and enhancing language of this relation.

Whelms of cultural heritage preservation as demonstrated through cultural

ceremonies is what likely the Loita Maasai share in common with the

indigenous family. These also defines the Loita Maasai peoples aggressive

approach to other factors that may not be traditionally their own and pose

negative impact to their cultural heritage and practices.

Various research activities carried out among the Maasai communities

reveals that, Loita Maasai are more traditional in lifestyle and their culture

experienced minimal erosion compared to other maasai sub-tribes. Their

customs are characterized by consistent simultaneous ceremonial patterns

and social organization that exhibits their indigenous way of life.

Ceremonies begin at child birth and continue to old age while ensuring

consistency and observance to fundamental processes. Each ceremonial

event has its specified time to be undertaken with peculiar characteristics,

target groups and leadership including associated paraphernalia are of

critical importance. . To this end, the main goal is to explore one among the

highly valued cultural ceremony of Emanyatta oo Lorikan, where junior

elders becomes members of the senior elders and gain capacity to participate

and lead customary activities in the community. This documentation will be

vital information for posterity and create a base where the plight of the Loita

Maasai and other indigenous population shall entrench their rights and

dignity on the tables of bargain for prospecting’s, recognition and respect

from civil societies and governments.

GEOGRAPHY OF LOITA AREA

The area is characterized by three distinct ecological features



The savanna lowland

Evergreen Bush land

The upland dry forest

(a)Rainfall, temperature and humidity

Loita has a gradual climate characterized by semi arid and savanna condition

with the mean annual of 600-700mm rising progressively to 1270mm in

parts of the forest. Has two modal distribution months, April and May being

the wettest months while September and October the driest months.

Clouds over the Loita forest

Temperatures fluctuate according to altitude, ranging from 20ºc-22ºc in the

rangelands and 17ºc-20ºc in the forest area. Temperatures can fall to under

10ºc in the forest during the cold season.

The mean relative humidity varies between 86% in May and 68-69% in

October. There is variation between 58% in February. Annual evaporation

also fluctuates less through 1000mm and 1465mm compared with rainy

patterns. The highest figures are in October and March with 10% annual

total and the lowest figures 7% in May, July and October (IUCN).



b) Climate

Loita is dominated by three topographical features;

Low laying Loita plains in the west with less resistant schist.

Grass and rocky system

The upland dry forest characterized by Olea, Juniperus and

Podocarpus species.

In the lowland areas, the altitude ranges from 1700-1900m above sea level.

The forest is a gently undulated terrain with highly dissected series of rocky

crest and ridges separated by deep valleys

The most pronounced landscape in the area are the Loita hills that are an

extensive network variation of hills and ridges system raising gently from

the east and falling sharply considerably peak to peak variation in altitude.

The north gradient which is the north part of the forest being on the higher

altitude than the south peak is 2600m above sea level while the low point

being 2000m above sea level is in the south gradient.

c) Soils

The soils are dominated by the parent materials and terrain. Terrain

dominance in the savanna rangelands is moderately to poorly drain black

cotton soil (clay soil) which are highly susceptible to water logging.

On the rocky highly dissected hill slopes are rather shallow and somewhat

exclusive drained soils.

d) Vegetation

Vegetation can be classified according to the following categories;

Grassland- Consist mainly of grass species with a few annual and

short perennial and occasionally short Acacia species with the grass

being the main undergrowth. It is common in the undulating plains of

the wester n part of Loita. This forms the main grazing grounds for

Loita pastoralists

Wooded grassland- Trees and shrubs cover is between 10%-40%

(p.maundu et al, 2001). Grass is still the main dominant even under

the shrubs and trees.



Loita land scspe

Evergreen bush land- is the natural vegetation of Loita plains but

little undisturbed vegetation remains. The vegetation is characterized

by clumps of shrubs and trees from just a few meters to 50 diameters

(p.maundu et al, 2001). Shrubs commonly reach to the height of 2.5m-

4m but occasionally trees grow up to 7m tall. Most of the bush land

species are commonly encountered in Ilkerin although it is a degraded

forest area.

Thickets- Resulted from the disturbance of forest habitats thus are

common towards forest areas e.g. Olmesutie area.

Forest- It is generally an upland dry forest of Olea, Juniperus and

Podocarpus dominated species which change with altitude, soil type,

drainage and humidity.



Entim e Naimina Eniyio, Loita Forest

THE MAASAI; An overview

The Maasai are nilo hamitic people divided into territorial sections or

Iloshon. They straddle Kenya and Tanzania. The number of the sub-tribes of

the Maasai varies from 14-22 though the earlier sections are now defunct as

a result of inersine or internal warfare and incorporation. Each section or

Olosho enjoy grazing and other resources rights in particular areas with

sections sub-divided further into localities or neighborhoods called Inkutot.

The sub-tribes of the Maasai include;

Ilpurko

Iloitai

Ilkeek onyokie

Ildamat

Ilaitayiok

Iloodo kilani

Ilmatapato

Ilkaputiei



Ilkankere

Isiria

Ilwuasin kishu

Ilaikipiak

Ilmoitanek

Ikisonko

Isalei

Ilkorongoro

Ilarusa

Ilsampurr

Iltiamus

As trans-humant pastoralist, the Maasai used the land seasonally moving

from the highlands to the lowlands searching for pastures according to

seasonal patterns which allows pastures and other resources to regenerate.

The Maasai people are divided into five main clans and two moieties (red

and black). Their economy evolves around livestock with cattle valued

particularly high as a mobile form of wealth, medium of exchange, source of

food, marriage, symbol of relationship and sacred significance, however due

to increase in population the people no longer follow an extensive pastoral

mode of life or restricted there diet to livestock products in deed they ever

did.

The first incomers to the region are pastoralists and agro-pastoral specialism

only developed later as a result of interaction with other agricultural

communities. Like many pastoral communities in Africa, the maasai typical

pastoralist who culturally value milk and meat above all other foods but who

have for many years varied their diets with food exchange for other goods

when need arose.

Livestock is owned individually, family being the principle stock holding

group but land was not traditionally owned by one person. Before individual

land ownership was introduced, land was owned as a communal resource.

Not all Maasai land is demarcated today and un-demarcated sections are

communally owned today. Customarily, the Maasai are a cephalous and do

not have chiefs or headmen, these were introduced by colonial government.

The political system and authority traditionally lay with the council of elders

and age-set spokesmen elected by their leadership qualities while Oloiboni

wielded spiritual powers and authority.



The age-set structure is the fundamental organization principle of the Maasai

society and instills values of egalitarianism, sharing and respect. Reference

to the age-set, chronology dating back to the mid 18th

century is on of the

only way to ascertain what year an event took place since elderly Maasai do

not tend to think in terms of years.

Women and girls do not belong to age-sets although they pass through rites

of passage parallel to those of male as they graduate from boy hood and they

join their husbands’ age-sets in marriage.

The council of elders constitute the main decision making body but younger

men also are central in any decision making process.

The fluidity of ethnicity in Africa is implicit, and Maa speaking people are

characterized by fluidity rather than by fixed historical models as described

by many scholars.

THE LOITA MAASAI, (Iloitai).

Loita Maasai leads a more traditional lifestyle than other Maasai sub-groups

in Kenya. There population is estimated to be 20,000 people occupying the

southern parts of the newly created Narok south district. They live on a

2000m high plateau. They as well extend to northern regions of Ngorongoro

district as traversed by the Kenya-Tanzania international boundary



Loita maasai warriors (Ilmuraan) singing with young ladies in a traditional ceremony.

They have tenaciously clung to there culture and has always been aggressive

towards outside dominance, but this does not imply that they disregard

development. The Loita Maasai are thus a people with independent way of

thinking, faithful to their kinsmen and happy to retain their traditional way

of life, traits they acquired in defense of their shrinking land and small

population.

Livestock keeping especially cattle, sheep and goats are their main economic

base. The larger population in Loita lives on open areas of western edges of

the forest as it has good water supply from the hills. The population declines

towards the forest as forest cover increase (P. maundu et al, 2001).

LOITA MAASAI SOCIAL ORGANIZATION

Homestead and family unit

Loita people lives in six sub-centers, each consisting of several homesteads

(sometimes 100 or more) scattered in a general area and within a central area

that has facilities like;

Schools



Health center

Shopping center

Between the villages is more or less an empty area- the grazing and firewood

collecting area. In each village the homestead are spaced randomly each

about 300m to 1km from the neighboring.

Each homestead may or may not be surrounded by a fence may consist of up

to five families that are closely related.

More than not, the family is polygamous with the number of wives per

household head averaging two to three. This number could be higher for an

elderly man who may have as many as six wives depending on his ability to

maintain them. The man is the head of the family unit, and each unit consists

of wife and her children. Each woman lives in her house and is responsible

for her family and property including livestock. The woman makes decisions

affecting her house in consultation with the husband but decisions affecting

the entire family are made by the man.

Livestock keeping is the single most important form of earning a livelihood

among the Loita Maasai. An ordinary has about 10-20 heads of cattle 30-60

sheep and goats. Some families however may have between 200-1000 heads

of cattle and over1500 sheep and goats while some may have as few as 5

head of cattle and 10-15 sheep and goats. Animals belonging to different

families’ may share the same enclosure or sub-divide each on there side but

not sheep and goats. (P.maundu et al, 2001)

Socio-political system and governance

Each Maasai section has its own political and ritual leadership. All political

leaders are identified during boyhood and selected during Moran hood stage

and they retain there positions throughout their lives. After warrior hood

(Murrano) the age group including leaders hair in sequence of their ranks to

become elders (Ilpayiani) and later join senior elder hood after a graduation

at Emanyatta oo Lorikan

.



Relaxed moments in the emanyatta. Woman working on hide.

The custodian of the Loita Maasai culture who is also the chief Oloiboni, the

supreme spiritual leader foresee the rituals, name the age set in collaboration

with the council of elders to decide on the time to end the current age set and

start a new one.

Age group and age set are very important social structures among the

Maasai. It’s composed of men who are initiated during a given time span (8-

10 years), they represent age mates who have had similar experiences and

have so much in common in life. The age difference may vary between 7-10

years.

An age group consists of two age sets; the right hand age set (tatene) and the

left hand age set (kedienye). Initiation of an age group starts with the right

hand age set whose moran hood will take longer than the left hand age set

(5-6 years) at the end, both age sets are joined together in a ceremony

initiating them into senior elder hood, the emanyatta oo lorikan. (P.maundu

et al, 2001)

Categories of Traditional Leadership

The Loita Maasai traditional leadership can be categorized as follows;

Olorip olasarr- He is selected at boyhood (Ayiokisho) and is highly

respected in the age group and society. He is appointed at age set and

after circumcision, his power and respect is confirmed and continues

to help the other leaders in the community. His initiation process is

where he stands guarding a fire made under the Ficus thonningii

(Oreteti) without sleeping or going for short or long calls as well as

ensuring the fire don’t go off the entire night. He must not sit down

until morning. He attains his status as a warrior of deeds (Olmurrani

loo ntaasa) and he comes from Iltaaro sero clan, the clan of the

hyena.



Olaigwenani- He is a young man selected by his oral eloquence,

conduct and good behavior qualities.

Olaigwenani of Ilkishili age group in Loita (Letiyia ole maine) conferring with an

elder.

He is among the first to be circumcised in the age set and leads his age

set through all ceremonies and rituals until old age. He is the head of

the age set and commands them in all manyattas. He also commands

during war times and arbitrates differences in the community, sits in

the jury with the council of elders while giving verdict on any

judgments in the matters affecting individuals and the society

therefore making him a very important member of the council of

elders. He remains olaigwenani for life and comes from to the Ilaiserr

clan.

Olotuno- He is the chief leader of warriors (Ilmirran) and considered

a pure person. Olotuno is selected during a ritual of Enkipaata oo

layiok at a function called Emowuo olkiteng (The ox horn). He begins

his roles at Eunoto ceremony where warriors graduate to become

junior elders. He is the first in Eunoto ceremony to shave his warrior

hood hair and to marry. A young uncircumcised girl from a reputable

family is identified by elders and circumcised to become his wife. He

is superior in rank to Olaigwenani and he comes from Ilukumae clan.



Oloboru enkeene- He is a leader particularly concerned with age

group matters. He does not fight and has lesser authority than

Olotuno. Elders slaughter a sacred black bull with a white chest

(Olkiteng Arus) and a fence erected (Olale) to separate mothers and

warriors who roast the meat. Elders could drink traditional beer

(Enaisho). A cord is (Enkeene) is made from the bull skin which is

highly valuable and presented to Oloboru enkeene’s mother and later

shared among women. He comes from Ilmokesen clan.

Olopising olkiteng- He is selected by warriors and elders during the

initiation of a new age group.

\ Olpising olkiteng for Ilkishili age group in Loita

He and his parents must be of good reputation. During his selection

warriors kills a bull by suffocation using a sheep skin made by

Oloripu Olkila. The elders dissect the animal which is roasted on a

platform (Ilngesherreta) of Olea europoea species (Oloirien). Ready

meat is place on the leaves of Oloirien and Olopising olkiteng dressed

on the sheep skin used to suffocate the bull will serve all the warriors

(Ilmurran) before elders eat the meat.



The Oloiboni

Iloibonok are deviners who can predict calamities and future events and

provide remedies. There are several of them but there is one chief laibon.

Laibons are consulted for advice during major events and sometimes are

consulted in matters of diseases and subsequently prescribe treatment of

ailments. They thus have social and spiritual control and command great

respect in the community. The healing ceremony is usually solemn and the

laibons uses a guard, herbs and a collection of paraphernalia for healing,

cleansing and blessing

The chief oloiboni, Mokompo ole simel of the Loita Maasai holding enkidong made of

bulls horn and elders ready to lead a cultural activity.

The position of chief laibon is inherited. Inurnment selects one of his sons as

his successor. The current chief laibon is Mokompo ole Simel a Loitan

living in the edge of Loita forest, Naimina enkiyio. He is a tall elderly figure

clad in a coat from colobus and blue monkey skin; he is the spiritual leader

of the entire Loita Maasai community in Kenya and Tanzania. (P.maundu et

al, 2001). He is also consulted by other Maasai sub-tribes particularly the

Loita neighbors and those from Tanzania. The chief Laibon precides over

social events, sacrifices, cleansing rituals and all ceremonies in the land

accept childhood ceremonial functions and circumcision. He oversee all

major traditional events, blesses the paraphernalia required for ritual and

protect the entire community from outside aggression and natural resource

including the Loita forest which holds a diversity of cultural site and shrines

in the community.



CULTURAL DIVERSITY AMONG THE LOITA MAASAI

Traditional ceremonies

The Loita Maasai culture is characterized by rich traditional heritage

demonstrated by cycles of significant ceremonial events undertaken by

different groups on the community. These ceremonies include;

Olkipoket (Naming)

Enkipaata oo layiok

Nkorrenkel (this is a rare ceremony)

Emurata (Circumcision).

Eunoto

Eokoto e kule

Enkang oo Nkiri (Breaking food taboos by junior elders)

Emanyatta enkeene

Emanyatta oo lorikan

Usually when an age group goes through all the above ceremonies, the group

will create a new age group that they will guide to under-go the same and the

cycle is kept alive.

Maasai worriors at Eunoto ceremony where they eventually become junior elders



Women have one major cultural ceremony that brings them together, Olamal

loo nkituak (Fertility ceremony) where they go through an arc formed by the

stem of a huge Ficus thonningii (oreteti) deep in the forest. When they come

back to the village, two selected elders holding guards containing milk and

beer sprinkles the concoctions using leaves of Phoenix reclinata (Oltukai)

on women as they enter the boma/cattle enclosure. The women will be

wearing Periploca lenearifolia (Osinantei) leaves on their necks as a symbol

of fertility and having gone through the arc of the sacred tree.

Emanyatta e ntirpe just before Eunoto oolmurran

Each ceremony has its own significance, roles, sites where the ceremony is

to be held, procedure, target group, paraphernalia which includes the laibons

staff, plants and other natural resources to be used. It also has leaders of the

ceremony who are knowledgeable to lead the process.

In this regard therefore the paper shall explore the Emanyatta oo Lorikan in

details to bring out its relevance and value among the Loita Maasai

community and how the ceremony enhances biodiversity conservation and

cultural preservation.



A young boy ready for Enkipaata oo layiok ceremony in Loita. Newly circumcised boys

(Ilaibartak) ready to become worriors.

Among the manyceremonies, the Maasai perceive enkipaata oo layiok which

is a ceremony for un-circumcised boys as very important because it marks

the beginning of a generation, cultural activities, identification of age group

leadership and emergence of an age-set. The age set will then be circumcised

and becomes worriors and the cycle continues.

EMANYATTA OO LORIKAN (the ceremony of stools)



Elevated view of emanyatta oo lorikan

Emanyatta oo lorikan “translated ceremony of traditional stools” is an

initiation rite where junior elders becomes senior elders after having spent

over 8 years interacting and learning culture, traditions and associated

indigenous knowledge with community elders. They are therefore conferred

with power and responsibilities of directing upcoming generations through

all rites of passage. This is the final initiation rite Maasai men undergo as an

age group.

As mentioned there before, the ceremony is highly regarded, since it is an

initiation rite which prepare junior elder to become senior elder and be able

to undertake roles and responsibilities therein, and this being a process to

ensure continuity, consistency and absolute preservation of culture and

traditions in the community.



Traditional stools set for elders to sit on as they arrive to the manyatta

Emanyatta oo lorikan is a ceremony for age-group consisting of two age

sets, for example the age group name could be (Ilkitiop) but there are two

age sets (Ilkiseyia) the right hand age set and (Irantai) the left hand age set.

The ceremony has a series of events taking place as a rite of passage that

will be described in details. Other Maasai sub-groups may call this

ceremony (Olngesherr).

Initiation process

Prior to ceremonial functions, age group leaders, and senior elders set out to

consult with the Chief Oloiboni to decide on when and where the ceremony

shall take place. The Oloiboni will consult the gods through his sacred guard

(Enkidong) which gives him spiritual powers to understand what the

ancestors will say about the subject. After an agreement has been arrived at

the age group leaders will create a committee that will go round the

community to select the age group households that will move to the

ceremonial site to build the ceremonial village (Emanyatta). Normally

hundreds of households are sanctioned to move to the site. The left hand set

(Kedienye) should have fewer members compared to the right hand age set

(Tatene), and unless with very genuine reason that one can remain behind

after being identified. Unmarried age group member are not selected.

Identified house holds will move to the ceremonial site to develop temporary

structures (Ilngoborri) as they build the actual village (emanyatta). In this

process of construction, each age set builds its village separate from the

other but directly opposite to each other and they will share the same

traditions.



Normally, the grace period for members of the manyatta to interact and

familiarize them selves to each other is provided and is about 8-10 month

before initiation process begins.

Ilamala

Prior to the ceremony, visitations to the manyattas are made by well wishers,

other age groups, women and warriors where they come to offer gifts as a

sign to congratulations and good will to the initiates. Singing and dancing by

both men and women characterizes the occasion while elders and other

community members from all spheres enjoy the traditional beer and food.

Olamal arriving to the the manyatta as elders get entertained

Each visiting group is given a day to visit emanyatta, and are welcomed by

the (Olaigwenani) the age group leader and other leaders. In order to identify

the initiates, they would wear blue clothes (Enanka pus) and put on red

ochre on the head. This visitation is also known as Ilamala is as well seen

where the age mates from Tanzania side come to join the function since all

manyattas are usually held among the Loita Maasai of Kenya since they are

all one and the same people. Women from entire Loita also visit the

manyatta and offer gifts to fellow women and their reception is handled by

women.



Women greeting elders by their heads as a sign of respect

The last group to make an appearance to the manyatta is the god father age

group that has made the initiates an age group fire, (Olpiron) and yet to lead

the initiate through the ceremony. In the case of Ilkishili age group, there are

two age sets, Ilkingonde on the right hand and ilbuluka on the left. Their god

fathers is Iseuri who made them an age group fire (Olpiron).

As per the above example, Ilseuri will come from all over the community

and highly welcomed by the initiates and their wives. Traditional stools

would be paraded in the middle of the manyatta where they will sit as

women walk before them to greet by their heads. Women and men would

also sing provide elders with the traditional beer and food to entertain them.

A lot of obedience, respect and good conduct would be observed by all

people since any form of misconduct will not be tolerated by elders and

heavy penalties would accompany any disciplinary action by elders on any

one who misbehaves. Some times those who grossly misbehave would be

cursed since after the ceremony the grandaunts will join senior elder hood

and may be equals with Ilseuri in terms of seniority hierarchy. During the

entire ceremony, elders are treated like kings until the last day of events.

Rites and processes

(a) Emaal

The first ritual to be undertaken in the manyatta is Emaal. A sacred bull is

identified by Oloiboni through his magical powers; he could identify the

colour which must be black and white (olkiteng keri) and the owner

thereafter the elders could get a heifer to exchange with the bull.



The ox is killed and slaughtered in the middle of the emanyatta or rather the

ceremonial village where a circular enclave made of hide called olale is

erected to cover the slaughtering area; this is because it is taboo for women

to see meat that shall be consumed by men.

Before the ox is skinned; part of the skin around the neck is prepared to hold

blood that will be mixed with beer and milk to make Emaal and all initiates

led by their cultural leaders will make a queue to sip the concoction four

time. Both age-sets will share emaal from on single ox to signify strong

bonding, cohesion and togetherness as they look forward to become a single

age group.

After emaal, the bull is skinned and the entire meat is roasted on a special

grill called olngesherr made of sticks from Olea europeae. The initiates will

be fed by an elder to a special meat called enadema oshoke. The meat is the

heart and the Lungs joined and roasted together, they bite only two times as

they site around olale on shifts. The fatty meat is also fried on a clay pot to

produce oils to which the initiates will be slightly smeared across the

forehead and across the belly. This symbolically means prosperity for the

entire age group, a sense of sharing and embracing love to each other and

generosity.

Afterwards the skin of the ox is subdivided into small pieces where each

initiate will make a ring (Olkereti) and put on the middle finger to show that

you went through the ceremony. Brothers and friends will carry for those not

present at home and tie the ring on the guard for those staying away from

home.

(b) Olturumet

The traditional honey beer is brewed in large round bottom guards called

olturumet or Imalasin in selected house/hut a few days before the occasion.

Normally the event is done in the evening where two men considered of

good repute sits in the selected huts to coordinate the drinking of Olturumet

by initiates who make a long queue to enter into the hut one by one. The

owner of the hut should also be a man of good repute and from a clean

family back ground. Beer is associated with elder hood in the Maasai culture

therefore the drinking of Olturumet signifies initiates has become senior



elder (Ilpayiani) and thus can join in drinking beer and participate in elder

hood responsibilities in the community.

(c) Iltimito

After olturumet, the functions take a day off. Men and their wives move to

the forest to cut and bring Oseki, (Cordia ovalis). As the couple walk to the

forest, woman carry milk in the guard and the men carry two branding metal

rodes and a small traditional axe with a wooden handle. The metal Rods are

for digging the plant roots and the traditional axe is for trying to cut before

cutting off with the sword. The plant roots are dug out but there is a

procedure. After the man has identified the plant in the forest, the forest

spirits are first blessed by sprinkling using a small guard to all directions in

the forest then to the plant as he attar wards of prayer and blessing and

thanking the forest for availability of resources that are important to the

customs. Oseki is a plant is used by the Maasai to make peace, hence where

there are warring parties, old men would stand between and raise their

walking sticks and shout “Eluaa oseki” meaning shall not cross oseki and

fight, the fight must stop.

In this case thus a man must not cleanse the plant for cutting before

declaring to the wife if he has slept with women from a junior age group and

if yes, he must make peace with the wife by giving her a cow just before he

cuts Oseki. Either way to the wife but she will have to go to her father and

borrow a cow to give to the husband otherwise she will have trabble from

the husband. Women who know themselves will go before the iltimito

function so that she can curry Oltim (Cordia ovalis) to the manyatta. This is

to curb promiscuity among the upcoming generations and ensuring respect

between age groups.

The plant is highly respected such that it is cut very carefully and the leaves

must not touch the soil to ensure cleanliness, the woman curry it high on the

shoulder and assisted by the co-wives if the man is polygamous. The plant

is moved close to the manyatta for use the next day. At around 5.00 pm in

the evening women bring the plant to the village entrances since space

between the huts in the manyatta is the gate for the man’s animals and its

called Kishomi. They will thus go round emanyatta four times carrying

Oseki while singing songs to praise God (Enkai) and the Loita forest rich

biodiversity and its roles to mankind, Livestock must have arrived to the

manyatta from grazing.



Women carrying Iltimito (branches of Cordia ovalis) around emanyatta.

The Oseki now becomes Oltim which tied on the sacred heifer to pull into

the entrance to close Kishomi. The heifer will then tied on the pole from

Oloirien (Olea Africana) planted in front of the hut waiting branding the

next morning.

A sacred heifer tied on enaunerr ready to be branded

(d) Oltogom

On the day of Oltogom, men carrying guard containing milk and traditional

honey beer will walk to the forest in the wetland area to collect reeds

(Iseyia) which will be used for the function.



Reeds kept on the huts roof top yet to be used in Oltogom

Before reeds are cut down, the wetland is cleansed by sprinkling milk and

beer to all directions while attiring wards of blessings and prayers to God as

well as praying to the wetland to continues providing water and resource for

such function and cursing those who destroy it. Bad omen are also cursed

away in the prayers.

Men, women, children and livestock stepping on Oltogom

They would harvest the exact amount they will need for the function in both

manyattas, carried back home by men hence the reeds will be placed on the

roof top of the huts, where women will use it to spread a circular platform

smeared with cow dung in the middle of the manyatta. Milk and beer is

poured on the platform to make it muddy. This is done in the evening so that

the exercise takes place the following morning.

All families in the manyattas, will group according to clans with their

livestock ready to move and step on oltogom. The Oltogom is a circular

platform made on the central point in the manyatta where reeds are spread

and cow dug smeared on top to cover the reeds. Milk and beer is poured on

it to make it muddy. The stepping is done on shifts according to clans. The



sacred heifers will are tied on posts planted in front of each hut waiting to be

branded. The post is made is called Enaunerr made from Olea europeae .

The importance of oltogom is to prosper the age group “economically” to

gain wealth or be wealthy in society and multiply.

Enauner planted where the sacred heifer will be tied before branding

Initiates would gather after oltogom to brand the heifers as directed by

elders. Heifers are branded on the fore head, on the belly and below the

vulva and the burnt hair is collected on a piece of leather and four long hairs

are plucked from the heifer’s tail. The staff is sewed into a bangle they wear

on their wrists. Their wives will have also made a snuff box (Okidong)

which they as well wear on the neck as a sign of elderhood. The box is made

of bamboo stem, Arundinaria alpina (oltiani). On their hands, they will be

holding long walking sticks called Engudi and a whisk, Olkidongoy from

wildebeest tail. The initiates on this day will be wearing ceremonial cloth

called Enanka which is blue in color or a hide clothe called

Enchorriba/enkila. Activities during oltogom take place during morning

hours.

(e) Enkirinata oo lorikan (tying the stools)

A day after oltogom, each initiate will undertake the process of tying the

stool locally known as Enkirinata o lorika. They must identify an elder of

his mother’s clan to lead the process which happens at the individual house

hold level. These elder must be a man of a decent background and of

reputable character.



The stool

Before the function, wives must as well declare their sanctity by disclosing

their boyfriends if they have any and that if they belong to the junior age

group, they must pay penalties by paying a heifer to the husband and this

heifer must come from elsewhere but not from the husband hard. Sometime

they get corporal punishment if they fail to pay. If she is clean, she wins the

husband favors and love.

About three elders including the selected elder and the initiate will gather in

the hut, inside the calf pen to undertake the process. They will mix white

ochre, some milk, beer and some ashes and the mixture is locally called

Olkupelia which shares the name with the Auger buzzard.

Initiates wearing olkupelia

The mixture is smeared around the initiate face down the belly to the toes.

The white staff on the face reassembles the white belly of the Auger buzzard

as it rests on the tree, thus the name of the mixture. The mixture is also

applied in the stool to mark the official status of the initiate in the society.



Initiates wearing Inankan pusi (blue clothe) and ilkidongi (snuff boxes)

Superior age groups have had peculiar differences in tying the stool since

some lineage for example the Iseuri did not tie the stool using leather ropes

but the following age group ilkitoip did therefore each junior age group

which is directed by this superior ages shall do exactly what their superiors

had done and the trend continues.

Emayian oonkituak (Blessing women)

This is the final function in emanyatta oo lorikan. On this day, all women in

the two manyattas will gather in group singing as they wait for blessing. A

ewe will be slaughtered to make Ilkereti for women. Two long twigs of

Phoenix reclinata are planted on the selected entry (Kishomi) where women

will walk through. A blue clothe is hanged across the kishomi so that I

touched women as they pass through the entrance. On the ground, a skin of

the slaughtered ewe is laid so that they can step on it, milk and beer is

poured on it to wet their feet.



Women singing before being blessed

On the other end, elders stood holding guards, containing milk and beers

they sprinkle to women and blessing them. An elder will be holding a

traditional pot containing fat from the slaughtered ewe to smear a little of it

across the women foreheads and on the belly to bless them to be

reproductive and home makers. It is a very emotional activity.

Aiserr emanyatta (Dispersing)

Finally, packing is done where each woman and man will gather their

belongings and load their donkeys and ready to move. The caravan will set

off at noon comprising of livestock, donkeys, children etc. Men remain

behind to destroy the huts in the manyatta by burning down.



Burning down emanyatta

The caravan will move to a makeshift temporary settlement called Inkarrerr

where they spent two days before they disperse to their respectful homes

(Inkangitie).

The entire ceremonial villages are destroyed by burning so that any enemy

will no use anything from the village to be witch the age group.

Finally the age group will be considered as senior elders when they all under

go the ceremony particularly those who were not represented in the manyatta

in their homes.

Cultural diversity and biodiverty conservation

The role of indigenous knowledge in biodiversity conservation has been

viewed from the fact that mankind has depended on biological resources for

their survival and cultural practices which plays a significant role in ensuring

in preservation of cultural diversity and biodiversity conservation.

The knowledge behind the uses of these resources is important in the

people’s livelihood and also guides acquisition processes and conservation

efforts. Traditional ceremonies explain the interactive nature of the Loita

Maasai to sustain resources for themselves, present and future generations.

There indigenous knowledge systems which are enshrined within cultural

values and ceremonial practices support holistic resource use, acquisition

and management particularly with regards to ecological functions of species

and ecosystems and that I.K exists among communities and is tied to their

cultural values hence cultural diversity preservation must go hand in hand

with biodiversity conservation.



Conclusion

Young people need to be aware of the importance of indigenous knowledge

and steps need to be taken to include in cultural aspects of curriculum in the

conventional education systems. This can be done through creating policies

where youths will undertake cultural education. The maasai have co-existed

with wildlife and their environment for millennia. This is because the maasai

have conservation measures within their traditions in the form of taboos,

social norms and sanctions to be observed by all.

The ceremonies are important social aspect of the Loita maasai cultural

cycle, they play a central role in conservation of biodiversity in the

expansive natural and intact Loita forest and the adjacent grasslands

ecosystems where man and wildlife co-exist. All these are realized through

deep knowledge of the Loitans about their environment and associated

indigenous knowledge which ensures sustainable resources use and cultural

preservation.

The role of ceremonies in conserving biodiversity can be immense but need

to appreciate cultural values such that the wider public and policy makers

can recognize. In this way, greater efforts will be put to studies and

documenting I.K and retrieving what can be used in development options.



References

1. P Maundu, D. Berger, C. ole Saitabau, J. Nasieku, M. Kipelian, S. Mathenge, Y.

Morimoto and R. Hoft, (2001), Ethnobotany of the Loita Maasai, UNESCO

Publication.

2. J. Kiyiapi, (1998), Preliminary biodiversity assessment of Loita forest, Technical

report No 3. IUCN-EARO.

3. J. Musyoka, (1998), Socio-economic survey of the use and management of Loita

forest, Technical report No 4. IUCN-EARO.

4. Narok South District Development Plan 2010-2012, Government Printer (2009).

5. National Population Census, 2009, Government printers (2011)

6. Karanja F, Tessema Y. and Barrow E. (2002), Equity in the Loita Purko Naimina

Enkiyio in Kenya: Securing Maasai rights to and Responsibilities for the Forest.

Forest and social perspective in conservation No 11 Nairobi, IUCN-EARO

7. Zaal & Morgan, (2006), Contextualizing conflicts; Introduced institutions and

political networks compating pastoral poverty.

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