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IBRAHIM: Modern morans can promote peace, climate resilience

Young men taught to be ‘warriors’ protecting community and livestock but they can also fight for peace, community uplift.

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by ALI IBRAHIM

Siasa23 May 2024 - 10:41
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In Summary


  • Moranism can also trigger tension and discord, particularly involving land, resources, and power dynamics.
  • The traditional warrior ethos of morans, compounded by historical grievances and competition over grazing territories , has often fuelled inter-ethnic conflicts. 
Maasai morans (warriors) make a formation during the Eunoto celebration in Kilgoris, Narok county, Kenya, on August 20, 2023.

In the vast expanse of Northern Kenya lies a rich tapestry of pastoralist communities, each weaving its unique cultural fabric.

These communities include the Samburu, the Turkana, the Pokot, the Rendile and the Borana, and all share a common tradition known as moranism. This is a transition from adolescence to adulthood and holds profound cultural significance. It encompasses rites, rituals, and ethical codes that not only mold but also define the identity and duties of young men.

Moranism is a cornerstone for social cohesion, conflict mediation, and community fortitude, particularly in Marsabit and Samburu counties.

This article delves into the transformative potential of moranism for peacebuilding, climate resilience, and sustainable development, drawing insights from my recent visits to the counties.

Morans for peace

Symbolising a pivotal juncture in the lives of young men, moranism is a period in which they can hone vital skills in livestock management, leadership, and decision-making.

Under the guidance of revered elders, morans (initiates) undergo rigorous training in seclusion, preparing them for the responsibilities of adulthood. Marsabit has a rich cultural heritage and traditional practices, with moranism a beacon of cultural and social significance.

Morans are young men who traditionally protect their communities and livestock and are also considered warriors. But they can fight different kinds of wars for progress.

Embodied with attributes of strength, bravery, and community protection, moranism is deeply woven into the fabric of the county's identity, fostering a sense of unity and cohesion. However, while moranism upholds cherished traditions and fosters communal bonds, its implications for peace and security are manifold and warrant meticulous examination.

By fostering open dialogue, empowering the youth, and investing in sustainable development, Marsabit can chart a course towards a future where cultural heritage and peace are symbiotic, fostering prosperity and harmony for all inhabitants.

The limited representation of youth in decision-making and entrenched societal norms have contributed to a lack of awareness among the youth. Acknowledging the dominance of older generations in ceasefire committees, the youth have advocated their inclusion in such forums and sought participation in capacity-building initiatives.

Proposals to promote youth talent discovery, sports engagement, and cultural tournaments have been put forth as means to foster peace. Specifically, concerns have been raised regarding perceived disrespect for elders within the Rendille community, while the Gabbra community's youth have been commended for their reverence towards elders.

Morans for climate resilience

Marsabit and Samburu counties are ASAL areas, making them vulnerable to climate change impacts as rearing cattle is the main source of livelihood. Prolonged droughts diminish already-scarce resources such as pasture and water.

Morans thus emerge as pivotal actors in bolstering climate resilience and fostering sustainable land management.

Understanding local ecosystems and migratory routes, morans are poised to spearhead initiatives aimed at conservation, implementing effective rangeland management strategies, and advocating sustainable grazing practices. Additionally, by amalgamating modern methodologies with indigenous knowledge, they have the capacity to navigate shifting climate patterns, thereby mitigating the adverse instability in pastoral livelihoods.

Being the guardians of the cattle, morans can also learn to better manage their herds by educating the men on when and how to offload livestock before the dry period so they don’t lose them during droughts.

Peacebuilding

The impact of moranism on peacebuilding and conflict resolution efforts in Marsabit, Samburu, Pokot, and Turkana is complex and multifaceted.

On one hand, the sense of identity and communal cohesion instilled by moranism can be a foundation for resilience and unity in the face of external challenges. The virtues of courage, discipline, and leadership ingrained in morans can be leveraged to foster peace and mediate conflicts within and between communities.

However, moranism can also trigger tension and discord, particularly involving land, resources, and power dynamics. The traditional warrior ethos of morans, compounded by historical grievances and competition over grazing territories and water, has often fueled inter-ethnic conflicts and violence in the region.

Additionally, the militarisation of moranism, where young men are armed and organised into age groups, has exacerbated the cycle of violence and insecurity.

Effectively addressing the impact of moranism on peacebuilding and conflict resolution in these counties requires a comprehensive understanding of the cultural and social intricacies of the communities involved.

This also requires active engagement with community leaders, elders, and morans to promote alternative avenues for empowerment, leadership, and conflict resolution that align with traditional values of peace and coexistence.

Furthermore, efforts to mitigate the sometimes negative impact of moranism on peacebuilding and conflict resolution factor in the broader socio-economic and political context of these communities.

This involves tackling issues of marginalisation, resource scarcity, and governance deficiencies that contribute to the perpetuation of conflict and insecurity. By integrating cultural sensitivity, community participation, and holistic approaches to peacebuilding, it becomes feasible to harness the positive aspects of moranism, while addressing its adverse effects on conflict dynamics.

Three key strategies can bolster peacebuilding initiatives:

One is cultural sensitivity, whereby effective peacebuilding endeavors must recognise and honor the cultural significance of morans within and involve them. They are often the ones who actually fight when called upon to defend their communities or during ethnic hostilities.  

Facilitating the involvement of elders and community leaders as mediators can bridge gaps between traditional practices and contemporary conflict resolution strategies.

Second is skills development by integrating peace education and conflict resolution training into moran initiation programmes to equip young warriors with alternative methods of dispute resolution, rather than violence, which often results in revenge attacks. Empowering morans with effective communication and negotiation skills can help de-escalate conflicts and promote constructive dialogue.

Third is livelihood diversification by dealing with the underlying socio-economic factors fuelling conflicts such as resource scarcity and poverty. Supporting initiatives that encourage alternative livelihoods beyond pastoralism such as agriculture and entrepreneurship/business can help reduce livestock-related conflicts and foster economic stability.

Today, the communities are so attached to their livestock that they don’t see other economic activities as viable. With a number of morans having a certain level of formal education, it will easier to share new opportunities, without disrupting their cultural attachment to livestock keeping.

Challenges and opportunities 

Moranism also presents challenges.

They include gender disparities, limited access to education and healthcare, and the gradual erosion of traditional values due to modernisation.

Already, community-led initiatives capitalising on the potential of moranism are emerging as effective models for promoting peace, resilience, and sustainable development in Marsabit and Samburu.

Facilitated by NGOs and civil society organisations, these initiatives include capacity-building, skills development, and entrepreneurship programmes tailored to morans.

By offering alternative livelihood opportunities, vocational training, and education, these initiatives empower morans to become catalysts of positive change within their communities, steering them away from conflicts and towards sustainable livelihoods.

However, more needs to be done. The concerned stakeholders such as Interpeace, in collaboration with academic institutions and government research departments, need to undertake comprehensive research and data collection to understand the complexities of moranism and its impact on communities.

It is also imperative to promote and facilitate dialogue within communities to strike a balance between cultural heritage and peace, a responsibility that should be shared by Interpeace, local organisations, and government.

Climate change awareness must be better understood to better mitigate and adapt, and build on indigenous knowledge. Involving morans would be an advantage as they are able to transfer that knowledge to their elders and families for better adaptability, having understood the changing climate patterns. This will also help in livelihood diversification and sustainability.

Gender sensitisation of morans is necessary to eliminate backward practices that hurt girls and women, such as FGM and their exclusion in decision making.

And while moranism it presents challenges to peacebuilding due to its association with inter-tribal conflicts and violence, understanding the nuances of moranism is crucial to reconcile traditional practices with modern approaches to conflict resolution. They must be involved based on their social norms, bio-protocols and cultural beliefs and practices.

By fostering dialogue, empowering the youth, and addressing the root causes of local conflicts, peacebuilding initiatives can navigate the complexities of moranism to build a more peaceful and resilient future for northern Kenya.

The writer is peace, conflict resolution and security analyst, PhD candidate 

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