Maasai Culture
Background
Maasai Territory
The Maasai tribe are an ethnic group that occupy large regions in southern Kenya and northern Tanzania. Their estimated population size from a 2019 census is to be slightly over 1 million people (Who Are the Maasai People?). The Maasai have not fared well in modern Africa. Fierce Maasai tribes occupied the most fertile lands in Kenya until European settlers arrived. The Maasai struggled to preserve their territory, but their spears were no match for armed British troops. In 1904, the Maasai signed a first agreement, losing the best of their land to the European settlers. In 1911, a controversial agreement was signed by a small group of Maasai, where their best Northern land (Laikipia) was given up as well (The Maasai Culture and Traditions). With these two treaties, the Maasai lost about two-thirds of their lands and were relocated to less fertile parts of Kenya and Tanzania. Other tribes of Kenya have adapted more readily to the progress of modern times, in contrast, the Maasai have persisted in their traditional ways (The Maasai Culture and Traditions).
How they Live:
The Maasai coexist with the wildlife and unlike many other tribes in Kenya, the Maasai are semi-nomadic and pastoral so they live by herding cattle and goats. The herding practices of the Maasai are central to their cultural identity, cattle are considered the traditional partners of these people. In their worldview, the creator god Enkai sent the cattle sliding down a rope from the heavens into their safekeeping (National Geographic Society). Since they arrived in the Rift Valley's savanna four centuries ago, the Maasai have lived a migratory, pastoral lifestyle. Young men and boys, traditionally called Warriors, who are responsible for protecting the cattle from predators and herding them to water sources and pasture land. The flocks roam to new areas with the changing of the seasons, a practice that allows the grasslands to regenerate. Maasai women are in charge of milking the cows as well as looking after the home and children. In Maasai tradition, land is viewed as a common resource to be shared equally, but under careful management that ensures its sustainable use. During severe droughts, for example, grazing may be extended into marginal lands that would otherwise be rarely used (National Geographic Society).
Maasai Warriors
Maasai people wearing traditional Shuka clothing
The Maasai have historically depended on their cattle in meeting all of their basic needs: food, clothing, and shelter. Their traditional diet relies heavily on milk and dairy products, lean beef and other meats, cattle fat, and blood, on which they depend for their salt intake (Brady 2008: 4). Several cooking utensils and drinking vessels are traditionally made from cattle rib bones and horns (Morgan 2015:20). For many years they clothed themselves in garments known as shuka, made from cowhide, some still use its leather to make sandals. Red symbolizes kinship, life, vitality, and is a distinctive marker of Maasai ethnic identity. Maasai tribes wear the color red at most times due to its cultural significance and symbolic meaning (Morgan 2015:20).
Maasai Kraal
Housing:
The "Inkajijik" (Maasai word for a house) are loaf-shaped huts that are made of mud, sticks, grass, cow's dung and urine. The Maasai live in Kraals (village of huts) arranged in a circular fashion (Maimai). The fence around the kraal is made of acacia thorns which prevent lions from attacking the cattle. It is a man's responsibility to fence the kraal while women construct the houses. Traditionally, kraals are shared by an extended family, however, it's not uncommon to see a kraal occupied by a single family (Maimai).
Women are responsible for supplying water, collecting firewood, milking cattle and cooking for the family. Warriors are in charge of security, while boys are responsible for herding livestock (Maimai). During the drought season, both warriors and boys assume the responsibility for herding livestock. The elders are directors and advisors for day-to-day activities. Every morning before livestock leave to graze, an elder sits on his chair and announces the schedule for everyone to follow (Maimai).
Language:
The Maasai are speakers of the Maa language, an oral language, which is also spoken by the Samburu and the Ilchamus living in central Kenya. It is the southernmost language of the Nilotic group, and including idioms spoken in Ethiopia and Sudan (Maasai Culture & History). The origins of Maa have been traced to the east of present-day Juba, South Sudan. More than twenty variants of Maa exist and the Maasai refer to their language as Olmaa. In some areas, they only speak Maa and do not speak either of Tanzania’s national languages, English or Swahili (Kotowicz 2013:35).
Religion:
The Maasai belief system is monotheistic and their deity is named Engai or Enkai, a God who has a dual nature, both benevolent and vengeful (Maasai Tribe). Enkai has two manifestations: Enkai-Narok, the Black God, who is good, beloved, brings grass and prosperity, he is found in thunder and rain. Enkai-na-Nyokie, the Red God, is vengeful, brings famine and hunger, he is found in lightning and is identified with the dry season (Maasai Tribe). Maasai tribal members honor Engai through various rituals, daily meditation and prayer. Women are the ones primarily responsible for spiritual life in the household and they entreat Engai for fertility and blessing for their family, often praying as they go about daily tasks. Within the Maasai religion, there is no concept of an afterlife. Although there is belief that some important men may come back in the form of black pythons, there is no generalized conclusion about life after death for others (Morgan 2015:20). The most important figure in the Maasai religion is the Laibon, a kind of priest and shaman, whose role traditionally includes healing, divination, and prophecy (Butler 2016).
Meshuko (left), one of the last great Maasai Laibon
A Laibon is someone of great importance in a traditional Maasai community and is the one who advices the community as a whole on the best course of action to take in a given situation (Butler 2016). They are the ones who can pronounce when the time is right for important ceremonies, such as the initiation of a new set of moran, Maasai warriors, to be held and they can also advise an individual in the community on personal matters. Historically there is no more respected member of the Maasai community than the Laibon. Today though, as Maasai culture changes, the role of the Laibon is becoming reduced and in some areas no more Laibon remain (Butler 2016).
Economy:
Cattle represent the fundamental currency in traditional Maasai society, cattle have spiritual significance since the Maasai believe that they were granted exclusive rights and dominion over all the cattle (Brady 2008: 4). Families seek to accumulate large herds to demonstrate their wealth and status. They are sold and bartered in many kinds of exchanges involving goods and services. Cattle are valued above all else and a man’s wealth is measured in proportion to the number of cattle he owns. Cattle are almost always part of a young woman’s bride price, delivered by the groom to the bride’s family and a man may take more than one wife if he is wealthy enough (Brady 2008: 4). Take a look at controversy that Maasai cattle farming causes environmental damage: https://www.youtube.com/watch?v=h7zi0M5WQi0.
Maasai man herding cattle
Social Structure/Politics:
The social structure of the Maasai culture is deeply rooted as the Maasai people are divided according to age-sets, an organizing principal that permeates every aspect of Maasai life. Differences in age-sets are reflected in the traditional clothing of the Maasai and the domestic duties assigned to each age group. The age system unites all Maasai regardless of national borders or other barriers. It provides the Maasai with a way to organize time and history among their people (Kotowicz 2013:35).
The traditional Maasai system of government is decentralized; with every age-set of every section having its own elected political as well as ritual leaders. In today’s society, most Laibons belong to the elders council and also have a political function. The Maasai villages are essentially politically and geographically independent units linked by a culture and shared social structure (Kotowicz 2013:35). Since the Maasai have no central political structure, it is common for cattle to change hands as part of diplomatic relations between clans. A clan is a group, usually large, that is made up of closely related families. A community will offer one or more cattle as a gift to a young warrior who exhibits exceptional bravery, and payment in cattle may also be demanded as a fine for criminal behavior (National Geographic Society). The Maasai are divided into two moieties, two social/ritual groups into which a people is divided into, which are further divided into seven clans, and then each clan is further divided into sub-clans, descent in clans is patrilineal. Patrilineal descent refers to how people see family members on the father's side as more closely related to them than the mother's side of the family, this is in contrast to bilateral descent that is seen in the United States where relatives on both sides of the family are seen as closely related. In Tanzania, there are three recognized sub-sections of the Maasai: the WaArusha, the Parakuyo, and the Kisongo (Kotowicz 2013:36).
Gender:
The Maasai culture is predominantly patriarchal with men typically being the owners of the livestock and cattle (Maasai Culture & History). Much of Maasai society and culture is defined along gender lines as from a young age, boys and girls are assigned specific duties and chores based on their particular gender. Young boys will work with older boys and their fathers where they learn how to care for and herd cattle and other livestock while young girls will help out at the home, taking care of small children and learning from their female relatives (Kotowicz 2013:37). In general, women do not do men’s work at all unless there is no male around and men will only do women’s work if there are no women around. Today, there appears to be more acceptance of sharing work and helping each other, for example men helping to haul water for the women or going to town to get maize (Kotowicz 2013:38). Men and women typically eat at different times and in different locations throughout the day, but not with each other. There is not much mixing of the sexes for socialization; women are often gathered with the children around the home doing housework or beadwork while the men will be herding in the village, or resting in another location (Kotowicz 2013:38).
Modern Traditional Wedding Couple
Weddings:
When a woman gets married she leaves the home of her father and moves into the home of her husband (Kotowicz 2013:37) which is the depiction of patrilocality, she will also now be identified with her husband’s age-set. Maasai weddings are elaborate and incorporate many traditional customs. Historically girls are married at anywhere between age 12 and 20, however, this is slowly changing as education becomes more available (Hughes 2018). In terms of marriage transactions, the day before the wedding the husband and best man will bring the last of the pre-agreed dowry to the girl’s family. This is normally a combination of livestock, cash, blankets and honey (Hughes 2018). Take a look at what a Maasai wedding typically looks like: (https://www.youtube.com/watch?v=h7zi0M5WQi0).
Images:
Maasai participating in Competetive Jumping
Learn More:
Information on different aspects of the Maasai Culture:
https://traveldiscoverkenya.com/the-maasai-culture/
Dan, Reporter with Master's in Anthropology spends a day among the Maasai video:
https://www1.cbn.com/day-life-maasai-africa
5 Fascinating Facts About the Maasai:
https://www.micato.com/5-fascinating-facts-about-the-maasai-people/
Maasai Jumping Contest:
https://www.youtube.com/watch?v=_MO9B2jLOgw
Photographs of the Maasai's Daily Life:
Works Cited
Africansafarisltd. “Who Are the Maasai People?” African Safaris Ltd, 26 May 2021, https://www.africansafaris.co.nz/blog/who-are-the-maasai-people/.
Brady, Ruth, Sara Suksiri, et al. “Current Health and Environmental Status of the Maasai People in Sub-Saharan Africa .” Digital Commons, 2008, https://digitalcommons.calpoly.edu/cgi/viewcontent.cgi?referer=&httpsredir=1&article=1005&context=honors.
Butler, Stuart. “Meeting Laibon Meshuko.” Asilia Africa, 2016, https://www.asiliaafrica.com/blog/meeting-laibon-meshuko/.
Hughes, Clarissa. “Tying the Knot : The Maasai Way.” Asilia Africa, 24 Feb. 2018, https://www.asiliaafrica.com/blog/tying-the-knot-the-maasai-way/.
Kotowicz, Allison Marie. “Maasai Identity in the 21st Century.” UWM Digital Commons, Aug. 2013, https://dc.uwm.edu/cgi/viewcontent.cgi?article=1720&context=etd.
“Maasai Culture & History: Understanding the Soul of East Africa.” Zegrahm Expeditions, https://www.zegrahm.com/blog/maasai-culture-history-understanding-soul-east-africa.
“The Maasai Culture and Traditions - Maasai Wilderness Conservation.” Maasai Wilderness Conservation Trust, http://maasaiwilderness.org/maasai/.
“Maasai Tribe.” Maasai Tribe Facts, Language, Religion, Culture, Diet & Clothing, https://www.masaimara.travel/maasai-tribe-facts.php.
“Maasai.” Countries and Their Cultures, https://www.everyculture.com/wc/Tajikistan-to-Zimbabwe/Maasai.html.
Maimai, Ole. “The Maasai People.” Maasai People, Kenya, http://www.maasai-association.org/maasai.html.
Morgan, Alexandra. “Maasai Culture and Ministry.” Digital Commons, 2015, https://digitalcommons.liberty.edu/cgi/viewcontent.cgi?referer=&httpsredir=1&article=1552&context=honors.
National Geographic Society. “The Cattle Economy of the Maasai.” National Geographic Society, 2 Jan. 2020, https://www.nationalgeographic.org/article/cattle-economy-maasai/12th-grade/.