The Social, Health, and Economic Consequences of Pastoral Sedentarization in Marsabit District, Northern Kenya ERICABELLA ROTH AND ELLIOT FRATKIN 1. INTRODUCTION Formerly nomadic livestock-keeping pastoralists have settled in many regions of the world in the past century. Some groups, including those in the former Soviet Union, Iran, and Israel, have settled in response to state-enforced measures; others including Saami in Norway or Bedouins in Saudi Arabia, in response to changing economic opportunities. East Africa, home to many cattle- and camel-keeping pastoral societies, has been among the most recent to change. The shift to sedentism by East African pastoralists increased d- matically in the late 20th century as a result of sharp economic, political, demographic, and environmental changes. Prolonged drought, population growth, increased reliance on ag- culture, and political insecurities including civil war and ethnic conflict have all affected the ability of pastoralists to keep their herds. Still, the majority of pastoralist households in Kenya, Ethiopia, Somalia, and Tanzania remain committed to raising livestock, even as they adapt to farming or urban residence. Pastoral production remains a major economic focus in the savannas and scrub deserts of Africa, due to both its ecological adaptability and the economic incentive to market livestock and their products (Fratkin, 2001). Pastoralists settle for a variety of reasons, some in response to ‘pushes’away from the pastoral economy, others to the ‘pulls’of urban or agricultural life.

The Social, Health, and Economic Consequences of Pastoral Sedentarization in Marsabit District, Northern Kenya ERICABELLA ROTH AND ELLIOT FRATKIN 1. INTRODUCTION Formerly nomadic livestock-keeping pastoralists have settled in many regions of the world in the past century. Some groups, including those in the former Soviet Union, Iran, and Israel, have settled in response to state-enforced measures; others including Saami in Norway or Bedouins in Saudi Arabia, in response to changing economic opportunities. East Africa, home to many cattle- and camel-keeping pastoral societies, has been among the most recent to change. The shift to sedentism by East African pastoralists increased d- matically in the late 20th century as a result of sharp economic, political, demographic, and environmental changes. Prolonged drought, population growth, increased reliance on ag- culture, and political insecurities including civil war and ethnic conflict have all affected the ability of pastoralists to keep their herds. Still, the majority of pastoralist households in Kenya, Ethiopia, Somalia, and Tanzania remain committed to raising livestock, even as they adapt to farming or urban residence. Pastoral production remains a major economic focus in the savannas and scrub deserts of Africa, due to both its ecological adaptability and the economic incentive to market livestock and their products (Fratkin, 2001). Pastoralists settle for a variety of reasons, some in response to ‘pushes’away from the pastoral economy, others to the ‘pulls’of urban or agricultural life.

Focusing on one society's responses to famine relief and development efforts, this book is the story of how a people have adapted to, and survived, both natural and human-induced disasters. The Ariaal's determination to maintain their tradional lifestyles while taking advantage of the health and educational benefits offered to Kenyan society at lar

Focusing on one society's responses to famine relief and development efforts, this book is the story of how a people have adapted to, and survived, both natural and human-induced disasters. The Ariaal's determination to maintain their tradional lifestyles while taking advantage of the health and educational benefits offered to Kenyan society at lar

Elliot Fratkin shares the story of his early anthropological fieldwork in Kenya in the 1970s. Using his fieldnotes and letters home to bring to life the voices of those he met, Fratkin invites the reader to experience his cross-cultural friendships with the enigmatic laibon (a diviner and healer of the Samburu and Maasai peoples) Lonyoki, his family, and the people of the nomadic community of Lukumai. Fratkin participated in the daily lives of the Ariaal livestock herders and accompanied the laibon as he performed divination and healing rituals throughout Marsabit and Samburu Districts. After Fratkin reunited Lonyoki with his son and wife, Lonyoki adopted Fratkin into his family, and Fratkin continues his close friendship with Lonyoki’s son Lembalen today. Black-and-white photographs, a guide to the characters, words, and places, and a list of suggested readings supplement the engaging narrative. Laibon is more than a memoir; it delves into nitty-gritty details of fieldwork, speaks to larger questions about ethnographic research, and provides unparalleled insight into the world of the laibon.

Elliot Fratkin shares the story of his early anthropological fieldwork in Kenya in the 1970s. Using his fieldnotes and letters home to bring to life the voices of those he met, Fratkin invites the reader to experience his cross-cultural friendships with the enigmatic laibon (a diviner and healer of the Samburu and Maasai peoples) Lonyoki, his family, and the people of the nomadic community of Lukumai. Fratkin participated in the daily lives of the Ariaal livestock herders and accompanied the laibon as he performed divination and healing rituals throughout Marsabit and Samburu Districts. After Fratkin reunited Lonyoki with his son and wife, Lonyoki adopted Fratkin into his family, and Fratkin continues his close friendship with Lonyoki’s son Lembalen today. Black-and-white photographs, a guide to the characters, words, and places, and a list of suggested readings supplement the engaging narrative. Laibon is more than a memoir; it delves into nitty-gritty details of fieldwork, speaks to larger questions about ethnographic research, and provides unparalleled insight into the world of the laibon.

Focusing on one society''s responses to famine relief and development efforts, this book is the story of how a people have adapted to, and survived, both natural and human-induced disasters. The Ariaal''s determination to maintain their tradional lifestyles while taking advantage of the health and educational benefits offered to Kenyan society at lar

Focusing on one society''s responses to famine relief and development efforts, this book is the story of how a people have adapted to, and survived, both natural and human-induced disasters. The Ariaal''s determination to maintain their tradional lifestyles while taking advantage of the health and educational benefits offered to Kenyan society at lar

The Social, Health, and Economic Consequences of Pastoral Sedentarization in Marsabit District, Northern Kenya ERICABELLA ROTH AND ELLIOT FRATKIN 1. INTRODUCTION Formerly nomadic livestock-keeping pastoralists have settled in many regions of the world in the past century. Some groups, including those in the former Soviet Union, Iran, and Israel, have settled in response to state-enforced measures; others including Saami in Norway or Bedouins in Saudi Arabia, in response to changing economic opportunities. East Africa, home to many cattle- and camel-keeping pastoral societies, has been among the most recent to change. The shift to sedentism by East African pastoralists increased d- matically in the late 20th century as a result of sharp economic, political, demographic, and environmental changes. Prolonged drought, population growth, increased reliance on ag- culture, and political insecurities including civil war and ethnic conflict have all affected the ability of pastoralists to keep their herds. Still, the majority of pastoralist households in Kenya, Ethiopia, Somalia, and Tanzania remain committed to raising livestock, even as they adapt to farming or urban residence. Pastoral production remains a major economic focus in the savannas and scrub deserts of Africa, due to both its ecological adaptability and the economic incentive to market livestock and their products (Fratkin, 2001). Pastoralists settle for a variety of reasons, some in response to ‘pushes’away from the pastoral economy, others to the ‘pulls’of urban or agricultural life.

The Social, Health, and Economic Consequences of Pastoral Sedentarization in Marsabit District, Northern Kenya ERICABELLA ROTH AND ELLIOT FRATKIN 1. INTRODUCTION Formerly nomadic livestock-keeping pastoralists have settled in many regions of the world in the past century. Some groups, including those in the former Soviet Union, Iran, and Israel, have settled in response to state-enforced measures; others including Saami in Norway or Bedouins in Saudi Arabia, in response to changing economic opportunities. East Africa, home to many cattle- and camel-keeping pastoral societies, has been among the most recent to change. The shift to sedentism by East African pastoralists increased d- matically in the late 20th century as a result of sharp economic, political, demographic, and environmental changes. Prolonged drought, population growth, increased reliance on ag- culture, and political insecurities including civil war and ethnic conflict have all affected the ability of pastoralists to keep their herds. Still, the majority of pastoralist households in Kenya, Ethiopia, Somalia, and Tanzania remain committed to raising livestock, even as they adapt to farming or urban residence. Pastoral production remains a major economic focus in the savannas and scrub deserts of Africa, due to both its ecological adaptability and the economic incentive to market livestock and their products (Fratkin, 2001). Pastoralists settle for a variety of reasons, some in response to ‘pushes’away from the pastoral economy, others to the ‘pulls’of urban or agricultural life.

The Social, Health, and Economic Consequences of Pastoral Sedentarization in Marsabit District, Northern Kenya ERICABELLA ROTH AND ELLIOT FRATKIN 1. INTRODUCTION Formerly nomadic livestock-keeping pastoralists have settled in many regions of the world in the past century. Some groups, including those in the former Soviet Union, Iran, and Israel, have settled in response to state-enforced measures; others including Saami in Norway or Bedouins in Saudi Arabia, in response to changing economic opportunities. East Africa, home to many cattle- and camel-keeping pastoral societies, has been among the most recent to change. The shift to sedentism by East African pastoralists increased d- matically in the late 20th century as a result of sharp economic, political, demographic, and environmental changes. Prolonged drought, population growth, increased reliance on ag- culture, and political insecurities including civil war and ethnic conflict have all affected the ability of pastoralists to keep their herds. Still, the majority of pastoralist households in Kenya, Ethiopia, Somalia, and Tanzania remain committed to raising livestock, even as they adapt to farming or urban residence. Pastoral production remains a major economic focus in the savannas and scrub deserts of Africa, due to both its ecological adaptability and the economic incentive to market livestock and their products (Fratkin, 2001). Pastoralists settle for a variety of reasons, some in response to ‘pushes’away from the pastoral economy, others to the ‘pulls’of urban or agricultural life.

Focusing on one society's responses to famine relief and development efforts, this book is the story of how a people have adapted to, and survived, both natural and human-induced disasters. The Ariaal's determination to maintain their tradional lifestyles while taking advantage of the health and educational benefits offered to Kenyan society at lar

Focusing on one society's responses to famine relief and development efforts, this book is the story of how a people have adapted to, and survived, both natural and human-induced disasters. The Ariaal's determination to maintain their tradional lifestyles while taking advantage of the health and educational benefits offered to Kenyan society at lar

Elliot Fratkin shares the story of his early anthropological fieldwork in Kenya in the 1970s. Using his fieldnotes and letters home to bring to life the voices of those he met, Fratkin invites the reader to experience his cross-cultural friendships with the enigmatic laibon (a diviner and healer of the Samburu and Maasai peoples) Lonyoki, his family, and the people of the nomadic community of Lukumai. Fratkin participated in the daily lives of the Ariaal livestock herders and accompanied the laibon as he performed divination and healing rituals throughout Marsabit and Samburu Districts. After Fratkin reunited Lonyoki with his son and wife, Lonyoki adopted Fratkin into his family, and Fratkin continues his close friendship with Lonyoki’s son Lembalen today. Black-and-white photographs, a guide to the characters, words, and places, and a list of suggested readings supplement the engaging narrative. Laibon is more than a memoir; it delves into nitty-gritty details of fieldwork, speaks to larger questions about ethnographic research, and provides unparalleled insight into the world of the laibon.

Elliot Fratkin shares the story of his early anthropological fieldwork in Kenya in the 1970s. Using his fieldnotes and letters home to bring to life the voices of those he met, Fratkin invites the reader to experience his cross-cultural friendships with the enigmatic laibon (a diviner and healer of the Samburu and Maasai peoples) Lonyoki, his family, and the people of the nomadic community of Lukumai. Fratkin participated in the daily lives of the Ariaal livestock herders and accompanied the laibon as he performed divination and healing rituals throughout Marsabit and Samburu Districts. After Fratkin reunited Lonyoki with his son and wife, Lonyoki adopted Fratkin into his family, and Fratkin continues his close friendship with Lonyoki’s son Lembalen today. Black-and-white photographs, a guide to the characters, words, and places, and a list of suggested readings supplement the engaging narrative. Laibon is more than a memoir; it delves into nitty-gritty details of fieldwork, speaks to larger questions about ethnographic research, and provides unparalleled insight into the world of the laibon.

Focusing on one society''s responses to famine relief and development efforts, this book is the story of how a people have adapted to, and survived, both natural and human-induced disasters. The Ariaal''s determination to maintain their tradional lifestyles while taking advantage of the health and educational benefits offered to Kenyan society at lar

Focusing on one society''s responses to famine relief and development efforts, this book is the story of how a people have adapted to, and survived, both natural and human-induced disasters. The Ariaal''s determination to maintain their tradional lifestyles while taking advantage of the health and educational benefits offered to Kenyan society at lar

The Social, Health, and Economic Consequences of Pastoral Sedentarization in Marsabit District, Northern Kenya ERICABELLA ROTH AND ELLIOT FRATKIN 1. INTRODUCTION Formerly nomadic livestock-keeping pastoralists have settled in many regions of the world in the past century. Some groups, including those in the former Soviet Union, Iran, and Israel, have settled in response to state-enforced measures; others including Saami in Norway or Bedouins in Saudi Arabia, in response to changing economic opportunities. East Africa, home to many cattle- and camel-keeping pastoral societies, has been among the most recent to change. The shift to sedentism by East African pastoralists increased d- matically in the late 20th century as a result of sharp economic, political, demographic, and environmental changes. Prolonged drought, population growth, increased reliance on ag- culture, and political insecurities including civil war and ethnic conflict have all affected the ability of pastoralists to keep their herds. Still, the majority of pastoralist households in Kenya, Ethiopia, Somalia, and Tanzania remain committed to raising livestock, even as they adapt to farming or urban residence. Pastoral production remains a major economic focus in the savannas and scrub deserts of Africa, due to both its ecological adaptability and the economic incentive to market livestock and their products (Fratkin, 2001). Pastoralists settle for a variety of reasons, some in response to ‘pushes’away from the pastoral economy, others to the ‘pulls’of urban or agricultural life.