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

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interviews (nine days for Morulem and five for Lokichar) generated quite an<br />

amount of interesting information on the subject. I was able to capture<br />

qualitative information that enriched the survey and enabled me to clarify<br />

certain issues touched upon in the questionnaire, but which required to be<br />

elaborated on so as to reach plausible conclusions on the findings. My two<br />

research assistants assisted me in interpreting whatever I could not<br />

understand properly. I cross checked the data I collected by interviewing<br />

all my key informants on the same topics.<br />

The challenge I experienced in the beginning with the key informant<br />

interviews was that, when I asked them questions, some would give me an<br />

answer that they assumed I wished to hear. However, I was fortunate to<br />

have trustworthy research assistants, who knew the respondents well and<br />

had many relatives in the study community. Sometimes, after an<br />

interview, my research assistants would tell me that the respondent was<br />

not telling the truth. After a while, I would take the opportunity to<br />

comment and confront the respondent with the answers he/she had given<br />

me. My response made them realize that I was in search of genuine<br />

answers hence the need to be truthful.<br />

When an interview session was over (this is applicable to household<br />

interviews also), I would ask the respondent if he or she wanted to add<br />

something, and also ask for permission to come again in case I needed<br />

more information. This question gave the respondent an opportunity to<br />

discuss things they considered important for them to focus on.<br />

One of the key informants, an old man (a mzee) of about 75 years old living<br />

at his Manyatta at Lokichar village, had a lot of cultural knowledge. I spent<br />

about two days with him discussing and recording information about<br />

drought and famine in Turkana and people’s religious practices in<br />

response to these calamities. For the first time, I had the opportunity to<br />

visit a Turkana religious shrine (A Kipeyare or Amurunet) where, at the<br />

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