School-based education was introduced to Kenyan Maasailand by the Christian missionaries and the State at varying times between 1903 and 1918 respectively. John Stauffacher, an American missionary of the Africa Inland Mission (AIM) was the first to introduce Christianity and school- based education among the Kenyan Maasai. He first established his base among the Maasai of Naivasha area in the Rift Valley in 1903.
When he arrived among the Maasai, Stauffacher became friends with Maasai youths. Among these youths was Molonket Olokiranya Ole Sempele, whose earlier trip to Uganda had exposed him to the Christian message. Upon meeting with the Stauffacher, Molonket was keen to make a follow up of this message and to learn how to read and write. …show more content…
The Archival/Library/Museum search focused mainly on primary and secondary documentary sources. Such sources were traced, studied and evidence sifted and pieced together to form this article. Primary documentary sources included published and unpublished materials obtained from national, institutional and private libraries, archives and museums. Such materials included records, minutes and annual reports filed by Christian missionaries and government officials such as district education officers, district commissioners, provisional commissioners, provisional education officers, directors of education, among …show more content…
Consequently, he summoned all the Chiefs and Headmen for a meeting in Narok Town to address the issue of school-based education for Maasai girls. However, during the meeting, the Chiefs and headmen opposed the Narok District Commissioner as far as the issue of Maasai girls’ education was concerned. Senior Chief Kundai ole Sangale fearlessly expressed his fellow leaders’ attitude towards girls’ school-based education. He reiterated that such an education made girls to despise their culture and the authority of the elders apart from helping them to acquire negative habits such as prostitution (Kenya Colony, 1953). A diminutive man but an epitome of respect, oratory and command, Senior Chief Kundai ole Sangale expressed this attitude on behalf of the rest. Courageously, he faced the District Commissioner opposed him with a sound of
When he arrived among the Maasai, Stauffacher became friends with Maasai youths. Among these youths was Molonket Olokiranya Ole Sempele, whose earlier trip to Uganda had exposed him to the Christian message. Upon meeting with the Stauffacher, Molonket was keen to make a follow up of this message and to learn how to read and write. …show more content…
The Archival/Library/Museum search focused mainly on primary and secondary documentary sources. Such sources were traced, studied and evidence sifted and pieced together to form this article. Primary documentary sources included published and unpublished materials obtained from national, institutional and private libraries, archives and museums. Such materials included records, minutes and annual reports filed by Christian missionaries and government officials such as district education officers, district commissioners, provisional commissioners, provisional education officers, directors of education, among …show more content…
Consequently, he summoned all the Chiefs and Headmen for a meeting in Narok Town to address the issue of school-based education for Maasai girls. However, during the meeting, the Chiefs and headmen opposed the Narok District Commissioner as far as the issue of Maasai girls’ education was concerned. Senior Chief Kundai ole Sangale fearlessly expressed his fellow leaders’ attitude towards girls’ school-based education. He reiterated that such an education made girls to despise their culture and the authority of the elders apart from helping them to acquire negative habits such as prostitution (Kenya Colony, 1953). A diminutive man but an epitome of respect, oratory and command, Senior Chief Kundai ole Sangale expressed this attitude on behalf of the rest. Courageously, he faced the District Commissioner opposed him with a sound of