Journal of Educational Policy and Entrepreneurial Research
ISSN: 2408-770X (Print), ISSN: 2408-6231 (Online)
Vol. 3, N0.12. 2016. Pp 10-23
Handling Loses and Grief in Society: A Case Study of Maasai,
Kenya
Onchiri Haron Oganda, Sifuna Wekhwela Maurice and Ayienda Lucy
Abstract
Just like any other African society, the Maasai of Kenya have ceremonies and rituals
associated with loss and grief. They perform different ceremonies particularly those
associated with lose. It is human that when you lose somebody, one feels low and grieved.
The study sought to establish the social beliefs and cultural practices carried out by the
Maasai community in handling lose and grief. And the various ceremonies and rituals that
are associated with it. It was carried out among the Maasai community of Kajiado North subCounty, Kajiado County, Kenya. The data collection consisted of both questionnaires and
interview. The methods selected for the study were convenient for those who could read and
write. And oral interview for those who could not read and write. The research involved 100
people using the two methods; 20% questionnaires and 80% oral interviewing methods. The
findings of the study established reasons why the Maasai of Kenya, Kajiado county, had
social and religious beliefs about the dead, respect for the dead, one’s social and political
status in the society, and the economic status of the person in the society The research found
out that some of these practices are dying out with time. However, it is not only to the Maasai
community in Kenya and Africa but also to other communities in the world.
Keywords: Grief, Lose, Culture, Masai Community, Kenya
In the human society, tradition is one of the human elements of life that should not be
ignored. Culture cannot be easily eroded. An African may verbally accept and adapt to some
new fusion of cultural systems but not all! A time comes when they have to trace home .They
go down to their roots and will always acknowledge their traditional way of handling issues.
In this way, they consult their elders over various traditional practices. The direction is not
easy to alienate people from their culture. As a matter of fact, life can not be possible without
a cultural background, be it indigenous or foreign one.
Culture is the backbone of humanity. Our human life is of no trace without culture. It has
been noted that the western culture has affected our African culture. This means that they
have introduced to us foreign culture. This then confirms the point that no life is possible
without culture; in other words, culture is our day to day living and way of life. As we speak,
our African culture has been eroded almost to zero. We have become more westernized than
the westerners themselves; in that, we have forgotten our own culture. Today our children
know most of the western songs, dances and even languages instead of being more
knowledgeable in their own African culture. We have adopted cultural community identities
whose meanings are not known.
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Journal of Educational Policy and Entrepreneurial Research
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Has our dress code been thrown to the dogs? We copy from televisions and other forms of
media how our people dress like movie actors. Are those not cultures as well? Yes, they are.
However, there are always reasons for white collar jobs. Some are just religious or social
beliefs. The question we need to ask ourselves is why do people like the western way of
dressing? In Europe, for example they experience seasonal weather changes; winter and
summer. We are saying that African clothes are just worn not due to occasion, but to
affiliations that people uphold, irrespective of situational weather conditions.
Grief and loss in African context is handled quite differently. In life at one point or the other
sorrows are unavoidable. We are faced with sorrows and become confused. We always ask
ourselves why it has to be us. Most of the losses and griefs take a distinct dimension.
According to the Oxford Dictionary (7th edition); Loss is defined as “the state of no longer
having something or as much of something or the process that leads to”.
It is on the basis of this definition that this study will entirely rely on. As result of loss one
may end up in complications like psychotic disorders, depression anxiety due to the loss of a
spouse, relative, friend, job, pet, home or any other personal item.
According to Kubler(1979) loss include: Sudden loss, gradual loss, predictable loss,
unpredictable loss, temporary loss and permanent loss.
Grief on the other hand is; a feeling of great sadness especially when someone dies (Oxford
Dictionary (7thedition). Grief is quite normal given the fact that it results from loss to an
external and consciously recognized loss. According to Staudacher (1987:4) grief usually is
time limited and subsides gradually. Grief is being faced with loss and results to mourning.
An individual’s outward expression of grief regarding the loss of the loved one is as a result
of emotional detachment. During the time of loss and grief one needs care and support from
other people like their family member, their neighbours and even the society from which the
grief comes. In those difficult moments to help each other they all took to ensure that the
affected family felt cared for.
In some communities like the Luos, they never left the home of the bereaved family until all
the ceremonies and rituals are done. They brought food, water, firewood and all that was
needed to make the family of the late feel cared for. What about today? Our neighbour’s
problem is no longer ours. We live in a society of everyone for themselves and God for us all.
Africans were known to be a united community, a hard working society. A problem of
member was a problem of all. The children were seen as belonging not to an individual but a
community. Every adult member would show and live by good examples and could not see a
child mess up and leave the child uncorrected (Mc Grath & Michael (1997). It was this kind
of unity I have talked of that brought Africans together and during loss, they grieved together
and took one’s problem as theirs.
Africans just like any other society in the world had various ceremonial rites to perform in
case of loss. The loss the research is seeking to address is one caused when a member of an
African community passes on. Though, there were some similarities in the ritual ceremonies
performed across Africa. Some communities had different rituals from others. There were,
however, reasons why the different communities handled loss and grief differently.
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Onchiri, Sifuna And Ayienda
Journal of Educational Policy and Entrepreneurial Research
ISSN: 2408-770X (Print), ISSN: 2408-6231 (Online)
Vol. 3, N0.12. 2016. Pp 10-23
During the research, I discovered the reasons the Maasai, handled loss and grief without
acrimonies due to, it was a sign of decent send off for deceased, they believed that the spirit
continued living among the rest of the members (the living dead), the dead were seen as still
living though in a different form; they believed that the dead could be very obsessed with the
family and traditions and customs that upheld them.
An investigation on decent send off found out that in traditional African society the dead
were accorded respect as living- dead, their spirit was believed to be living among the people
and they were highly regarded. For example, the Abagusii community, the living spirit is said
to protect the family members of the dead. This confirms the reason some African
communities buried their dead in the same house they lived in. In some communities, graves
adored flowers were planted around the grave yet in some they surrounded the grave using
stones. They believed that the dead still lived among them. They lit fire around the grave
every evening for a given period. Africans believed that if such ceremonies were not
conducted the dead could be very unpleased and might send some bad spirit to haunt them.
The ceremonies were thus conducted to avoid misfortunes to the family members.
In an African context, death was not by default but by an accident. Incidentally, if a dead
body was mistakenly buried in unspecified grave then that would be considered as source of
misfortunes and thus the body had to be exhumed. Rituals performed to appease and cleanse
the evils. The maasai, where the study was conducted handled loss and grief ceremonies in
different ways. The maasai never buried their dead. They threw it into the forest where the
bodies were eaten up by the wild animals. It is however noted that this was done after loss
and grief rituals were exhaustively executed.
The Statement of the Problem
The study sought to investigate loss and the process of grief among the Maasai community
living in Kajiado North Sub- county, Kiserian town. The Maasai handled loss and grief in a
different way. The loss and grief are known as the etwaltwa (death).Etwaltwa brought a lot of
sadness not only to the Maasai as community but also to all humans. The Maasai performed
various rituals and disposed off the body within three days. During my research, I visited
several manyattas where I talked to some of the elders. Most of them were men, the
custodians of the traditional beliefs and rituals.
In the interview with Mzee Olesakuda he told me that etwaltwa among his community was
not only considered a great loss but also a misfortune to the family members and even to the
community at large. He termed it as a bad omen to the family and the society. In the
translated version he said, “Death of a Maasai man is not taken lightly, it is a very bad omen
which must be thrown away from the homestead’’ “we do not just cast the body out into any
forest but into a thick one where it was consumed in seconds.”
Mzee OloSerutia, the second old man I talked to too indicated that various rituals performed
on the body were done cast away. That practice accorded respect the dead. He said that when
an old man with sons passed on, Okigau,applied oil called Eilata on deceased’s head while
other sons (if there are), applied the Eilata on the rest of the body. The sons also forced the
oil through the mouth of the deceased.
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Onchiri, Sifuna And Ayienda
Journal of Educational Policy and Entrepreneurial Research
ISSN: 2408-770X (Print), ISSN: 2408-6231 (Online)
Vol. 3, N0.12. 2016. Pp 10-23
The Oil was extracted from the tail of a ram that the deceased had preferred and instructed to
be slaughtered during his funeral. The mutton from the ram was eaten by the mourners before
the body was disposed off into thicket. In the interview with Mzee Seketia,he too further
illustrated Mzee Ole Sakuda’s point why the body was thrown signifying the sending away
of the misfortune from the society of the Maasai . The corpse was to be forgotten as soon as it
was thrown away, however, the family members were to be taken care of.
Objectives of the Study
The objectives of the study were:
i.
Identifying some of the practices associated with the grief of the loss of a loved one
among the Maasai.
ii.
Appreciating the practices and establishing their significance.
iii.
Identifying rationale of the practices that took place and the beliefs accorded to them
by the community.
iv.
Establishing reasons why the practice is dying out and effects that comes out as a
result of the extinction of such practices.
Research Questions
i. How did the traditional community see death? What was the cause of death?
ii. How did the community bury the dead? What were some of the practices associated with
death?
iii. Why were the practices done?
iv. What is the effect of not performing cultural practices?
v. How does the community currently handle the grief and loss in death?
vi. How does the Maasai community handle emerging issues of modernity as pertains to loss
and grief?
Limitation of the Study
The language barrier was a great hindrance. The respondents only interacted in Maa language
only. Incidentally, most of the community members have not been exposed to any other
second language. However, what has been reported in this study finding reflects a general
view of the community’s view of loss and grief.
The Scope of Study
The study covered the Maasai of Kajiado North Sub-county, Kiserian area and other two subcommunities of ‘Emakisen’ and ‘Ilumsy’.40 respondents were contacted;10 questionnaires
and 30 interviews. It should however be noted that the findings from the research is a general
view of the community. The above challenges may have been experienced due to the
methodology used.
The study on the social beliefs and cultural practices among the traditional Maasai
community on loss and grief found out interesting processes and various reasons for the
practices that they practiced. The study found out that some of the reasons that influenced the
ceremonies during loss and grief include;
 The community’s social and religious beliefs about the dead.
 The respect for the dead.
 The economic status of deceased’s family.
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Journal of Educational Policy and Entrepreneurial Research
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Vol. 3, N0.12. 2016. Pp 10-23
On loss and grief it was discovered that when an old man with sons passed on, the first born
son, Okigau applied oil (eilata) on the father’s head while the other sons on the rest of
deceased’s body. That process ensured that the family members did not suffer from
dysfunctional grief, otherwise known as unresolved grief. The process gave the family a
psychological satisfaction.
The practices named therein are not very different from the theory of Videbeck (2002) that
holds that grief process is all- consuming having a physical, social, spiritual and
psychological impact on an individual that may impair daily functioning. Feelings vary in
intensity, tasks do not necessarily follow a particular pattern, and the time spent in the
grieving process varies considerably from weeks to years. Not only VideBeck have described
grief but also other authors and scholars like Kubler Ross have described grief as a process
that includes various stages characterized by feelings, experiences and tasks.
According to Kubler Ross, there are five stages of grief. These include:
1. Denial: During this stage the person displays a disbelief in the prognosis of inevitable
death: this stage serves as a temporary escape from reality. The affected member(s)
responds typically say ‘NO’ it can’t be true! Isn’t possible ----NO not me’.
The denial however subsides on realizing that there is somebody helping them to express
their feeling while facing the reality. This comes in when neighbours, close relatives and
mourners console the bereaved family.
2. Anger: ‘why me? Why now?...it’s not fair; are some but a few expressions during this
stage the affected persons become very difficult, demanding and very ungrateful. In the
context of loss and grief among the maasai anger is expressed when the deceased is
buried immediately and very far from the homestead.
3. Bargaining: Statements like if I promise to take my medication, will I get better? Or if I
get better, I will never miss church again is some of the common examples of the
expressions during this time. Among the maasai this is a moment when rituals of
appeasement are highly valued. The family endeavours to negotiate with the dead.
4. Depression: This is a period of helplessness. The affected persons come to terms with the
reality. It is very difficult however to accept the reality. The maasai at this stage realizes
that death is a reality and greatly distances from the dead.
5. Acceptance: At this stage the affected person(s) has/have achieved an inner and outer
place due to a personal victory over fear. The affected person(s) says…’ its ok; they are
gone …it’s part of life. They subscribe to a super natural being and say after all, they
have gone to be with their creator. At this level the study did not find out if at all the dead
are named children as way of acceptance and remembrance.
According to Staudacher (1987), there are three major stages of grief:
i) Shock
ii) Disorganization
iii) Reorganization
Westberg (1979) holds the view that there are ten stages of grief: Some of them are:
i) Depression and loneliness.
ii) Physical symptoms of distress.
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Onchiri, Sifuna And Ayienda
Journal of Educational Policy and Entrepreneurial Research
ISSN: 2408-770X (Print), ISSN: 2408-6231 (Online)
Vol. 3, N0.12. 2016. Pp 10-23
iii) Panic- guilt feeling.
iv) Anger and affirming the reality.
It can be argued that the stages of grief mentioned are in retrospect to Kubler’s postulations.
And these are replicated in virtually all communities (maasai included)
Loss on the other side is described as having variations. It might be sudden e.g. death
resulting from an accident or gradual e.g. loss of a leg due to the progression of peripheral
vascular disease. It might be predictable or unexpected. Loss has been referred to as actual
(the loss has occurred or is occurring) perceived and usually involves only by the affected
person (s) and usually involves an ideal or fantasy) Antipater asserts the family members are
aware that the person will die, temporary or permanent for example, a member of family fall
sick and recovers again or gets an incurable disease that eventually will lead to death.
The loss described as temporary or permanent depends on the family’s past experience with
loss, the value the family members place on the loss, and cultural psychosocial economic and
family supports that are available to each of them.
The Social - Religious Beliefs of the Community
The research found out that the Maasai community is not much different from other African
communities. They believed that the spirit of the dead lived among the community/family
members and that the spirit) can be happy or sad depending on how they are treated by their
family and community members. If the spirits are unhappy, they may cause more loses of
their properties or even lose of some of the people through death.
During the research, I talked to Sanaipei, an old lady who narrated a very scaring story to me.
She told me that her late husband was not given a decent send off. This, she said angered his
spirit and the spirit started tormenting the family members. She said that in the middle of the
night when everyone was sound asleep, the spirit of the late husband could come and strangle
her….not only her but even the children. “I could see him in the clothes we buried him with,
carrying his stuff and looking at me very angrily” she narrated. This she continued went on
until the spirits were appeased through some traditional rituals and ceremonies.
The dead were as well believed to be with their super-natural being Enkai (God), and thus
interceded for the community / family members- an act practiced by Christians today. This
means that God would definitely answer the prayers of the deceased’s family and community
members. An interview with Tomoina, a widow, she gave the opposite narration given by
Sanaipei. Tomoina told me that her late husband was speaking to her almost daily when she
was asleep. She said that her late husband was promising her protection and supporting all of
her undertakings. That sounded strong to me … well, some things are pure belief and very
mystical!
When I compared the two narrations, I learnt that there was indeed a big variation; they claim
resulted from the kind of send off the deceased got; whether their will was followed and the
community rituals performed as desired. That belief, however, is not only unique to the
maasai, but also African communities as well. That made me feels that there was a general
truth surrounding the mysteries of the dead among the African community.
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Journal of Educational Policy and Entrepreneurial Research
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The Respect for the Dead
There is an African general belief that there is a connection and hierarchy among the living –
dead and super natural being .The hierarchy is as shown.
Super-Natural being
Ancestors
Dead
Living Dead
Figure 1
Living
Non living things
There is a connection between each level of existence. It is, however, generally believed that
the supremacy increases from the non-living beings like stones to super natural existence
commonly believed and referred to as God.
The dead are therefore very important, in this case the living with other levels of existence.
The ancestors are those that passed on a long time ago and may be known by the living.
Biblically, the ancestors are thought to be Abraham, Isaac, and Moses. The dead are those
who passed on and can still be remembered by some members of the community. The living
dead are those who passed on recently and are still fresh in people’s minds. They lived
among us and may leave an impact on our life. When the two ladies (Sanaipei and Tomonia)
talked of their experiences of their late husbands, they meant the living dead. Of course the
living is us (the living human being) while the non-living are the in animates like stones etc.
The Social and Political Status in the Society
Funeral programs are totally influenced by our political status in the community.
In the course of my investigation I happened to attend one of the funeral ceremonies of a
prominent and famous personality among the Maasai Community who had passed on. The
funeral ceremony was highly esteemed in terms of the preparations and the expensive rituals
that accompanied it. It was well attended and one could easily not identify an individual
amongst the crowd.
When I found an opportunity to talk to one of the people who were in the funeral
arrangement committee he told me that most of the funeral requirements were donations from
the community members and political society. He explained that the late was friendly and
supported the community while he was alive. An attestation to the huge crowd in attendance
is a clear indication of respect.
During burial, there were so many people lined up to apply his body with the traditional oil.
They only obeyed the rituals that his sons too must take part in the ritual, otherwise there
were more than enough people to perform the rituals if not, and bad omen would ensue at
least in life.
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The Economic Status of the Person in the Society
Nowadays politics is associated with economic stability. Politicians are thought to be rich.
This however was not the case in African traditional set-up.Wealth in African set-up was
seen in terms of herd of animals and number of wives, children and grandchildren one had. A
person of such stature was given a different send off. Traditionally; such peoples’ body could
be kept for a while as the bad news of their death was spread to all the relatives to attend the
funeral. Their sendoff was not very different from that of a politician of today. The mourning
period of such people did not last long as the members left behind would not have to strain so
much because they were assured of support from the extended members of the family. They
would have constant supply of support. The mourning and grief went on for a long time as
compared to a member of a poverty stricken family died.
Methodology
From the findings of the research in the previous chapters, this chapter is out to focus on the:
Research design, Targeted population, Sample and sampling methods, Research instruments,
Validity and reliability of the instruments, Data collection procedure and Data analysis
techniques.
Research Design
The appropriate methodology for the research was survey involving collection of data by
questionnaires and one-on-one interview. These methods were the most appropriate ones,
given the form an educational background where the research was carried out.
This method is appropriate where the researcher is out to seek the opinion of others over an
issue.
Target Population
The population of the area targeted was about 348, 273. The total number of those who were
given questionnaires and interviewed was 100; 20% questionnaires and 80% one-on- one
interview. The 100 sampled individuals came from all over the region of Kajiado North Sub
County of the 100 people, 12 were women, 7 were interviewed while 5 were given
questionnaires of the 88 men sampled, and 32 were given questionnaires while 56 were
interviewed orally.
Sampling procedure
A random systematic sampling was used to select 20 of each from the four research areas
within the targeted area. Both the two methods used were given evenly across the four
research areas within Kajiado North, Sub County. It should be noted that however random the
system was, it targeted only the aged and a few young ones who are endowed to have the
basic knowledge of their culture.
Research Instrument
The two major ways of data collection from the people were questionnaires and oral
interview. Two types of questions item were presented in the questionnaire paper; Closedended and open-ended questions. In the closed-ended questions, the respondent was expected
to indicate by marking in the box the most appropriate choice or answer. In the open-ended,
the respondent was to give an explanation of the view of their opinions in the spaces
provided.
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Validity and Reliability of the Instruments
The research conducted a comparative narration study form the 10 narrations generally given
to see the similarity and probability of the research. In case of the questionnaires, the received
questionnaires were divided into two and separated into even and odd number then studied
closely. It should be however be noted that the validity of the results cannot claim 100%. This
is due to; Oral narration, in the first place, it has never claimed 100% validity. This is due to
reasons like; People are bound to forget with time, there are some words that lack exact
translations thus could be described in vernacular and given varied interpretations.
Intentionally, human being can decide to hide part of the answers asked due to their own
personal reasons, In line with the questionnaires, some people might be lazy and fail to give
the whole narration and some questionnaires are never retrieved. Some of the responses from
the questionnaires could not be read properly due to poor handwriting, poor spelling thus
impeded the intended interpretation.
Data Collection Procedure
The researcher sought permission from the District Officer’s office. The researcher collected
the research data through questionnaires and oral interview. The sampled population was
thought to be knowledgeable of their culture and tradition. The researcher believed the
information gathered from them gave the clear picture of their culture.
Data Analysis Technique
This was done descriptively. The names of those who took part in the whole study and their
locality were noted and all the items in the questionnaires. All that information, both from
questionnaires and oral interview were then typed and transcribed. Descriptive statistics,
frequency table and percentage were used to present data on demographic variables like; age,
knowledge of the traditional status in the society, politically and social - economic factors
were taken into account.
Data Analysis Interpretation & Discussion
This set out to report the outcome of the data collection in the research. It is divided into
various sections; Demographic data; Religious and social beliefs about the dead; the respect
for the dead; one’s social and political status in the society and finally, the economical status
of the person.
DEMOGRAPHIC DATA
Questionnaires Return Rate
A total of 20 questionnaires were distributed to 5 randomly selected 4 areas of research
within the research scope-Kajiado North Sub County
A total of 18 respondents completed their questionnaires i.e. the respondents from three of the
researched areas returned their questionnaires and 3 from the remaining one returning only 3
out of 5 questions.
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Table 1: Distribution of the Respondents
locality
No. of completed questionnaires
Locality A
3
Locality B
5
Locality C
5
Locality D
5
Percentage return rate
60%
100%
100%
100%
Table 2 – Questionnaires
Age
Locality
A
2
2
20-30
31 and above
B
1
4
C
1
4
D
3
3
Percentage%
35%
65%
Table 3 - Interviewed
Age
Locality
20-30
31 and above
A
5
12
Percentage %
B
7
14
C
6
15
D
8
13
32.5%
67.5%
It is clear from the tables 3 and 4 above that the most targeted age bracket was 30 and above.
This is due to the belief that the aged are knowledgeable about their tradition and
experienced. The few young people involved in the research were to investigate whether they
too knew their tradition given the fact that they were just new initiates.
Social –Religious Beliefs of the People
From the study conducted, it was discovered that most of those who were advanced in age
with their cultural practices as far as social religious beliefs were concerned were male. The
women did not seem to understand as much as men. That was due to the general view that
men are the custodians of traditions.
Table 4.The information is as illustrated below;
No. sampled
Gender
Those who knew
20
20
M
F
19
9
Those who don’t %
know
1
99
11
45
The table above illustrates how the sampled 40 people responded to the questions. It showed
that most of the women taken randomly could not answer the simple questions on why they
believed so. From the table, it’s clear that men are advanced in their cultural beliefs they are
rightly judged as the custodians of tradition.
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The Respect for the Dead
The research found out that the community did not just do the funeral rituals for the sake but
for the respect they had for the dead. There was also fear that if the deceased was not given
decent burial, they could be unhappy with the community and family members left behind.
My interview with Sanaipei and Tomoina – the two old ladies, illustrated what happened
when the deceased was happy or sad with the family members. The late was believed to live
among their people. This is a strong attestation from Sanaipei and Tomoina’s experiences.
One’s Social and Political Status in the Society
The research found out that well known men socially were given very “rich” ritualistic
ceremonies during their funeral and burial day. Apart from the so many people attending the
funeral, the researcher found out that the rituals were carried out eventually. Politically the
deceased was accorded great respect nationally, internationally used by political designators.
That was quite different from a common community member. The researcher also found out
that burial and funeral arrangements of a well-known man took quite some days as opposed
to that of an ordinary member which was conducted in a period of less than 3 days from the
time of his demise.
Economical Status of an Individual in the Society
Traditionally, Africans counted themselves rich by the number of one’s wives, children,
livestock and hectares of land owned. Factors that did not leave the Maasai community out
and an individual in the Maasai community with the above wealth was respected and adored.
That kind of man was given a different kind of burial. The funeral arrangement of that person
took long to allow the news of his death reach the extended members of his family. His burial
was not any different with that of a socially and politically known person.
From the study, it could be concluded that there were a number of factors influencing how
the Maasai community handled loss and grief.
The factors included; the religious and social beliefs held by the community, the communities
respect for the dead following the consequences that might occur after the funeral, the socialpolitical status of the community member, the economical status of one in the society
The study found out that these practices are however dying out among the community and
generally in Africa as a whole due to modernity and technological advancement.
The purpose of the study was to investigate the cultural practices of the Maasai community
and illustrate how the culture has been affected over time through modernization and
technology. The study was important when it came to the trace of African culture, when one
wants to know how the traditional African societies were organized and how they handled
their issues- like the cultural practices of loss and grief. The researcher felt that the Maasai
community would be ideal since among the Kenyan communities this is one of the
communities that still to a large extent practice their cultural beliefs and practices. They are
so chagrined with them. The results of the study were very important for the predictions of
the next direction of the African culture. It also gave us an opportunity to appreciate and
ponder on the once rich African culture that is undergoing great erosion and infiltration.
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Onchiri, Sifuna And Ayienda
Journal of Educational Policy and Entrepreneurial Research
ISSN: 2408-770X (Print), ISSN: 2408-6231 (Online)
Vol. 3, N0.12. 2016. Pp 10-23
Summary of the Findings
The study was organized into five main areas;
The first covered the introduction which contained the following: Background of the study,
the statement of the problem, Purpose of the study, the objectives of the study, Questions for
the research, Limitations of the study and the scope of the study.
Chapter two covered the findings of the Maasai cultural beliefs and practices. It was all about
the manner in which they were carried out giving weight on practices associated with loss
and grief which included the communities’ socio-religious beliefs about the dead, the respect
for the dead, the socio-political status of the dead and the economic status of the late or their
family member.
The findings illustrated:
The Community’s Socio-Religious Beliefs
The research found out that the Maasai community believed that the spirit of the dead lived
among them and that the spirits could be happy or sad depending on how they are treated and
thus behave accordingly.
The Respect for the Dead
The community just like any other African community believed that there is a connection and
a hierarchy among the living, the living dead, the ancestors and the super natural being
(Bender 1963).
The Socio-Political Status of the Dead
The researcher found out that those who were socially and politically known were given a
different kind of burial than a common community member. They took some time before
they were put to rest as a lot of people were involved in their funeral arrangements. The
research found out that their ritualistic ceremonies were “rich” traditionally.
The Economic Status of the Person in the Society
The researcher found out that traditionally, a well to do person economically among the
Maasai community was one with many wives, children, livestock and large pieces of land.
When such an individual passed on their funeral arrangements and ceremonies were
compared to those of today’s politically known individuals.
Recommendation from the Study
After the findings of the research, the following recommendations were made;
The research recommends that to safeguard our eroding culture, there is need to put in place
cultural centers where our young ones can be learning our tradition, Unless this is done we
shall only remain Africans by colour and by the virtue of living in Africa, the researchers
found out that the number of tourists has over time declined especially in the area where the
research was done. This is as a result of the unpracticed cultural activities like dances which
used to attract the tourists. The researcher found out that there were ‘Pseudo’ Maasais; those
who were pretending to be Maasai in order to entertain the tourists while in essence there are
not! They don’t even know the tradition of the Maasai. The researcher therefore recommends
that the members of the society can be encouraged to practice their culture to attract the
tourists. They do not even get their livelihood from it. Not only to the Maasai but the whole
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Onchiri, Sifuna And Ayienda
Journal of Educational Policy and Entrepreneurial Research
ISSN: 2408-770X (Print), ISSN: 2408-6231 (Online)
Vol. 3, N0.12. 2016. Pp 10-23
African communities Kenya for example should be encouraged to practice their cultures. Let
them know that ‘old is gold’. Accept the western culture but with moderation.
Conclusion
The following conclusions could be arrived at after the analysis of the study: Even though our
African culture has undergone great erosion, we are style rich culturally. The community
where the study was done among other few Kenyan communities is known for keeping
tradition. Men are the custodian of tradition. This was illustrated on the table. This fact is not
however on among the Maasai but also across Africa. The well to do people in the society
from old, do their things differently including demanding respect among community
members.
Finally, the study showed that a number of factors influenced human life. Not only did they
affect the living but also the dead. It is evident that our beliefs influence the community.
Some influencing factors in life that the study found out include the religious, social and
cultural beliefs held by people. As explicated from the two factors which informed this study,
it can be said that they had a great influence on the loss and grief among the Maasai
community .The rest were only supportive as described in this section. It is also evident from
the research that Africans were united. They came together during difficulties to console one
another. The Africans seemed to be from a common origin. The findings of the research
cannot be different from any African community. That is, it can be replicated. It is important
to note that the research showed that the community has evolved a lot. It is an exception of
modern African community. The Maasai never buried their dead but threw them into the
forest where they were eaten up by the wild animals. Some of the practices I found out
among the community are not given the same weight as before. Some families I found out do
not follow them at all, due to modernity and technological advancement.
Suggestions for Further Research
There is need to study other areas like; why our African culture is eroding at this high rate
and why women seem to know very little as far as traditions are considered.
These studies can be conducted across the board, even to other African communities
References
Bender, D.,( 1963). Death and dying. Printed Grenhaven Press inc. USA
McGrath,M.,& Michael, G. (1997).Africa; Our way to be fully alive, USA
Kubler R.E.( 1969). On death and dying. Retrieved from www.ekrfoundation.org>fivestage...
(n.d).Oxford English Dictionary(6th edn.)Retrieved from www.oxfordenglishdictionary.com
Staudacher, C (1987). Beyond grief: Recovering from grief; New Harbinger Publications.
Westberg, G.E, (1979). Theological roots of wholistic health care; Wholisitic Health Centers;
Chicago.
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Onchiri, Sifuna And Ayienda
Journal of Educational Policy and Entrepreneurial Research
ISSN: 2408-770X (Print), ISSN: 2408-6231 (Online)
Vol. 3, N0.12. 2016. Pp 10-23
Biography of Authors
Onchiri Haron Oganda is a Ph.D student of Linguistics in Moi University Kenya,
MA(Linguistics),(Nrb),BED(Arts)(Nrb). Onchiri’s research interest is in Linguistics and
Psychology, Education and Hospitality.
Sifuna Wekhewela Maurice is a Ph.D student of Moi University Kenya. Sifuna’s research
interest is in linguistics and an educationist in the public sector
Lucy Ayienda is a Catholic Sister with Little Sisters based in Trans Mara, Kenya. Her
research interest is in Guidance and Counseling Psychology.
© 2016 The Author(s). Creative Commons CC-BY: This open access article is distributed
under the terms of Creative Commons Attribution 4.0 License. This permits anyone to share,
use, reproduce and redistribute the work without further permission provided the person gives due
credit to the work.
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