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PhD thesis Title Page Final _Richard Juma - Victoria University ...

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household food reserves. This they did through a number of adjustment<br />

mechanisms whose analysis is the subject of this section of the <strong>thesis</strong>. Of<br />

great importance to this study are the types of social networks that<br />

enabled the Turkana people to weather the effects of the 2005-2006<br />

drought and famine. The analysis is based primarily on the interpretation<br />

of the questionnaire interview responses.<br />

All over the world, social networks link various tribes and people togather.<br />

Peasants and pastoralists practice livestock-grain, trade and exchange<br />

connections in many parts of the world, especially in Sub-Saharan Africa<br />

(Nikola 2006). Traders may act as middlemen, or the people may barter<br />

directly, thus personalizing the exchange. Gift exchanges are also part of<br />

the glue of social networking in many cultures and induce an expectation<br />

of reciprocity (Johnson and Bond 1974).<br />

In cattle keeping societies, livestock association and bride-wealth exchange<br />

are common. Goldschmidt (1969, 1976) observed that among the Sebei<br />

pastoralists in Uganda (called Sabaot in Kenya), close reading of a man’s<br />

animals is a record of the major social interaction of his life. Among the<br />

Pokot, Turkana’s neighbours and ‘enemies’ to the south (see Figure 18),<br />

the tilia gift exchange starts at the age-set initiation, establishing a life-<br />

long link between a young man and an influential elder who continue to<br />

exchange animals (Scheneider 1957).<br />

In the Turkana District, intra-regional exchanges of livestock, food, and<br />

gifts have flourished since time immemorial, basically in times of local<br />

drought, disease or raids. Informants explained that in the past, when<br />

crisis looms, one could go to his associates to beg for animals or food or to<br />

share pastures. Informants affirmed that it is custom for the Turkana<br />

people to constantly “beg” (akilip) 132 or ask for things from each other, and<br />

132 “Begging” (akilip – to beg, ask, or plead) does not usually have a negative connotation<br />

in Turkana, and is a normal part of social interaction.<br />

200

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