https://entaisereangnadede.wordpress.com/

Hon. Lydia Naneu, Voice and Vision Forum, Narok (2026)

23/06/2026

𝗟𝗮𝘇𝗮𝗿𝗼 𝗠𝗼𝗿𝗶𝗻𝗴𝗲 𝗣𝗮𝗿𝗸𝗶𝗽𝘂𝗻𝘆: 𝗔 𝗟𝗶𝗳𝗲 𝗼𝗳 𝗩𝗶𝘀𝗶𝗼𝗻, 𝗖𝗼𝘂𝗿𝗮𝗴𝗲 & 𝗦𝗲𝗿𝘃𝗶𝗰𝗲

Lazaro Moringe Parkipuny was more than an activist; he was a visionary who believed education and culture could not be separated if pastoral communities were to survive with dignity.

Born in northern Tanzania in the 1940s, he grew up at a time when Maasai families did not send children to school. Moringe was among the few chosen by government to attend. He broke barriers as one of the first Maasai at the University of Dar es Salaam, later lecturing there for two years.

He later became the first Member of Parliament for Ngorongoro Constituency. He entered parliament believing laws could change the Maasai plight, but stepped down when he realized real change had to start with education and culture. Politics alone, he saw, could not stop marginalization.

His life was a fight for recognition. Because he challenged policies that treated pastoralists as “obstacles to development,” he faced discrimination, threats, and violence. In 1989 the government issued a search warrant for his advocacy work. That same year he survived an assassination attempt. Forced into exile, he lectured at universities across Africa, Europe, and America, building solidarity with indigenous movements worldwide. He only returned to Maasai land when elders called him back for guidance.

𝗪𝗵𝗮𝘁 𝗵𝗲 𝗯𝘂𝗶𝗹𝘁:
1𝗘𝗺𝗮𝗻𝘆𝗮𝘁𝗮 𝗦𝗲𝗰𝗼𝗻𝗱𝗮𝗿𝘆 𝗢𝗹𝗼𝘀𝗼𝗸𝘄𝗮𝗻 𝗦𝗰𝗵𝗼𝗼𝗹, 𝟭𝟵𝟵𝟮
The first school of its kind in Africa to fuse Tanzania’s formal curriculum with Maasai language, culture, pastoral skills, communal land values, and dress. 50% girls, 50% boys, 80% Maasai. He proved children could herd cattle and become doctors, lawyers, teachers without losing who they are.

2. 𝗣𝗮𝘀𝘁𝗼𝗿𝗮𝗹 𝗥𝗲𝘀𝗼𝘂𝗿𝗰𝗲𝘀 𝗠𝗮𝗻𝗮𝗴𝗲𝗺𝗲𝗻𝘁 𝗦𝗵𝗶𝗲𝗹𝗱 𝗖𝗲𝗻𝘁𝗲𝗿
A community hub for research, sustainable resource protection, and documentation of Maasai culture and wildlife.

3. 𝗣𝗜𝗡𝗚𝗢𝗦 𝗙𝗼𝗿𝘂𝗺 He united 40+ community based organizations under the Pastoral Indigenous NGOs Forum. He also founded Korongoro Peoples Oriented to Conservation: KIPOC in 1991. Through these networks he took cases to court, lobbied for policy change, and amplified pastoralist voices across Tanzania to the Kenya border north and Zambia border south.

4. 𝗜𝗻𝗱𝗶𝗴𝗲𝗻𝗼𝘂𝘀 𝗞𝗻𝗼𝘄𝗹𝗲𝗱𝗴𝗲 𝗗𝗼𝗰𝘂𝗺𝗲𝗻𝘁𝗮𝘁𝗶𝗼𝗻 He worked with the Maasai and Bantemi communities to record ethnobotanical knowledge and health practices, strengthening advocacy for rangeland protection.

He was the first African to address the United Nations Working Group on Indigenous Populations in Geneva. As an Ashoka Fellow from 2004, his work put pastoralist rights on the global map.

At his death he was completing two books: 𝘛𝘩𝘦 𝘔𝘢𝘢𝘴𝘢𝘪 𝘛𝘳𝘢𝘪𝘭 𝘢𝘯𝘥 𝘛𝘳𝘪𝘢𝘭𝘴 𝘢𝘯𝘥 𝘛𝘩𝘦 𝘔𝘢𝘢𝘴𝘢𝘪 𝘞𝘪𝘭𝘥𝘭𝘪𝘧𝘦 𝘏𝘦𝘳𝘪𝘵𝘢𝘨𝘦 𝘜𝘯𝘥𝘦𝘳 𝘚𝘪𝘦𝘨𝘦 meant to teach the next generation how Maasai and wildlife could thrive together.

𝗛𝗶𝘀 𝗽𝗵𝗶𝗹𝗼𝘀𝗼𝗽𝗵𝘆:
“𝗘𝗱𝘂𝗰𝗮𝘁𝗶𝗼𝗻 𝘄𝗶𝘁𝗵𝗼𝘂𝘁 𝗰𝘂𝗹𝘁𝘂𝗿𝗲 𝗶𝘀 𝗯𝗹𝗶𝗻𝗱𝗻𝗲𝘀𝘀.” For Moringe, development had to start from identity. Culture was not a problem to solve, it was the foundation to build on.

Lazaro died 22.07.2013. His legacy is this: he turned resistance into possibility. He shifted the conversation so Tanzania and the world would see pastoralism not as backwardness, but as wisdom. He planted the belief that a Maasai child’s future could honor the boma and the boardroom.

That’s the man we honor, a pioneer, MP, educator, and defender of indigenous dignity.

19/06/2026

𝙏𝙃𝙀 𝙁𝙄𝙍𝙎𝙏 𝙋𝙇𝘼𝙄𝙉𝙏𝙄𝙁𝙁: 𝙈𝙐𝙍𝙆𝙀𝙏 𝙊𝙇𝙀 𝙉𝘾𝙃𝙊𝙆𝙊
𝘛𝘩𝘦 𝘖𝘭𝘰𝘪𝘣𝘰𝘯𝘪 from Laikipia, 𝘴𝘰𝘯-𝘪𝘯-𝘭𝘢𝘸 𝘸𝘩𝘰 𝘩𝘪𝘳𝘦𝘥 𝘉𝘳𝘪𝘵𝘪𝘴𝘩 𝘭𝘢𝘸𝘺𝘦𝘳𝘴 𝘢𝘯𝘥 𝘵𝘰𝘰𝘬 𝘵𝘩𝘦 𝘊𝘳𝘰𝘸𝘯 𝘵𝘰 𝘤𝘰𝘶𝘳𝘵 𝘸𝘩𝘦𝘯 𝘦𝘭𝘥𝘦𝘳𝘴 𝘤𝘢𝘭𝘭𝘦𝘥 𝘪𝘵 𝘴𝘶𝘪𝘤𝘪𝘥𝘦

𝙏𝙃𝙀 𝘽𝙐𝙍𝘿𝙀𝙉
1911-1912: Laikipia was gone. British soldiers forced Purko + Keekonyokie Maasai south at gunpoint. Cattle died in the dust. Children starved.

Elders gathered and did what Maasai had always done: they advised, they warned, they waited for 𝘌𝘯𝘬𝘢𝘪 to intervene.

But this time, waiting meant extinction. The Crown said: “𝘠𝘰𝘶 𝘤𝘢𝘯𝘯𝘰𝘵 𝘴𝘶𝘦 𝘶𝘴. 𝘖𝘶𝘳 𝘤𝘰𝘶𝘳𝘵𝘴 𝘩𝘢𝘷𝘦 𝘯𝘰 𝘫𝘶𝘳𝘪𝘴𝘥𝘪𝘤𝘵𝘪𝘰𝘯. 𝘛𝘩𝘦 1904 𝘈𝘨𝘳𝘦𝘦𝘮𝘦𝘯𝘵 𝘪𝘴 𝘢𝘯 𝘈𝘤𝘵 𝘰𝘧 𝘚𝘵𝘢𝘵𝘦.”

𝗠𝘂𝗿𝗸𝗲𝘁 𝗢𝗹𝗲 𝗡𝗰𝗵𝗼𝗸𝗼: 𝗢𝗹𝗼𝗶𝗯𝗼𝗻𝗶 heard that and refused.
He was Ole Gilisho’s son-in-law. He had watched his father-in-law walk the border with Nkapilil and return with bad news. If elders couldn’t make the Crown answer, he would make them answer in their own court.

A Laibon doesn’t fight with spears alone. He fights with oaths. With memory. With law.

For the Record: The 1912 case filings + legal commentary list him as “Oloiboni Murket ole Nchoko” (Ghai & McAuslan, Public Law and Political Change in Kenya, 1970.)

𝙏𝙃𝙀 𝘽𝙍𝙀𝘼𝙆𝙏𝙃𝙍𝙊𝙐𝙂𝙃
May 1912: After the Naivasha conference failed, Murket joined 7 Laikipia elders. They pooled cattle, money, and courage. Then they hired 𝗛𝗮𝗺𝗶𝗹𝘁𝗼𝗻, 𝗛𝗮𝗿𝗿𝗶𝘀𝗼𝗻 & 𝗠𝗮𝘁𝗵𝗲𝘄𝘀, Nairobi’s top firm.

But more than that: they found 𝗖𝗮𝗽𝘁. 𝗪𝗶𝗹𝗹𝗶𝗮𝗺 𝗕𝘂𝗰𝗵𝗮𝗻𝗮𝗻, a former British District Commissioner who resigned in protest over the Maasai land theft. Buchanan knew the Crown’s game. He helped them organize the case and gave evidence against his own government.

With Buchanan + Hamilton, Harrison & Mathews drafting the papers, Murket filed suit in Mombasa High Court: 𝗢𝗹 𝗹𝗲 𝗡𝗷𝗼𝗴𝗼 & 𝟳 𝗢𝘁𝗵𝗲𝗿𝘀 𝘃 𝗔𝘁𝘁𝗼𝗿𝗻𝗲𝘆 𝗚𝗲𝗻𝗲𝗿𝗮𝗹 & 𝗢𝘁𝗵𝗲𝗿𝘀 The "Maasai Land Case of 1912".

But look at how the Crown wrote his name.
C𝘰𝘭𝘰𝘯𝘪𝘢𝘭 𝘳𝘦𝘤𝘰𝘳𝘥𝘴: “𝘖𝘭 𝘭𝘦 𝘕𝘫𝘰𝘨𝘰”
His people knew him as: Murket Ole Nchoko.
That was the first violence, before the judgment came. They misnamed him to weaken him.

This was the first Maasai lawsuit vs the British Empire. Illiterate men, no precedent.

Their demands were simple: Return Laikipia land and compensation for cattle lost in the forced move.

Their argument: radical for 1912 was that:
1. The Maasai never consented
2. The Crown had no authority over minors/unborn children
3. Britain was a trustee under 1904, not an owner

As Oloiboni, Murket brought what no barrister could buy: oral maps of boundaries, water, salt licks. He testified Lenana signed under duress, against Maa custom. Buchanan brought the evidence, Hamilton, Harrison & Mathews wrote it down in legalize. And Murket carried the truth of his people into a court that didn’t speak Maa.

The Crown’s defense: “This is a treaty, not a contract. You cannot touch us.”

April 1913: The court granted an injunction to stop the move. It arrived 2 weeks too late. Transfer was already completed April 10, 1913.

December 1913: Court dismissed it. Maasai were a “foreign nation”, so no jurisdiction.

Murket ole Nchoko lost the case. But he won the record. For the first time, a Maasai name sat in colonial court documents as 𝗣𝗹𝗮𝗶𝗻𝘁𝗶𝗳𝗳, 𝗻𝗼𝘁 𝗦𝘂𝗯𝗷𝗲𝗰𝘁

𝙏𝙃𝙀 𝙐𝙉𝙁𝙄𝙉𝙄𝙎𝙃𝙀𝘿 𝙎𝙃𝙄𝙀𝙇𝘿
Murket Ole Nchoko didn’t get Laikipia back. But he proved 3 things:
1. Maa could hire the Crown’s own lawyers
2. Maa could use the Crown’s paper against them
3. Maa’s word could sit beside British legal arguments and not flinch

After Gilisho’s words → to Nkapilil’s measurements → to Murket’s filing with Buchanan + Hamilton, Harrison & Mathews.

The spear was set down. The shield was lifted. Not wood and hide, but law and memory.

Today, when Maasai lawyers argue land cases in Nairobi courts, they start with Murket’s 1912 case. They cite the man the Crown called “Ol le Njogo”.

The Crown said it couldn’t be done.
Murket the Oloiboni, with Buchanan’s knowledge and Hamilton’s pens, did it anyway.

There is power in the small voice.
There is power in a name they could not erase.

17/06/2026

𝗧𝗛𝗘 𝗠𝗔𝗡 𝗪𝗛𝗢 𝗦𝗨𝗥𝗩𝗘𝗬𝗘𝗗 𝗟𝗔𝗜𝗞𝗜𝗣𝗜𝗔: 𝗡𝗞𝗔𝗣𝗜𝗟𝗜𝗟 𝗢𝗟𝗘 𝗠𝗔𝗦𝗜𝗞𝗢𝗡𝗧𝗘

𝘛𝘩𝘦 𝘦𝘭𝘥𝘦𝘳 𝘸𝘩𝘰 𝘮𝘦𝘢𝘴𝘶𝘳𝘦𝘥 𝘵𝘩𝘦 𝘭𝘢𝘯𝘥 𝘢𝘯𝘥 𝘴𝘱𝘰𝘬𝘦 𝘵𝘩𝘦 𝘵𝘳𝘶𝘵𝘩 𝘵𝘩𝘦 𝘊𝘳𝘰𝘸𝘯 𝘧𝘦𝘢𝘳𝘦𝘥

𝗧𝗛𝗘 𝗕𝗨𝗥𝗗𝗘𝗡
May 1910: The British called a conference in Laikipia. They told Purko & Keekonyokie elders:“𝘓𝘦𝘢𝘷𝘦 𝘵𝘩𝘪𝘴 𝘭𝘢𝘯𝘥. 𝘔𝘰𝘷𝘦 𝘴𝘰𝘶𝘵𝘩. 𝘞𝘦 𝘸𝘪𝘭𝘭 𝘨𝘪𝘷𝘦 𝘺𝘰𝘶 𝘢 𝘯𝘦𝘸 𝘳𝘦𝘴𝘦𝘳𝘷𝘦.”

But the officers knew that the area had no water, no grazing. They knew it would kill cattle. To cover themselves, they needed Maasai elders to walk the land and sign off.

So they chose 2 men whose word carried weight:
1. Parsaloi ole Gilisho - Purko age-group leader
2. Nkapilil ole Masikonte - Keekonyokie age-group leader. His section held grazing rights in Laikipia before the 1911 move.
The Crown wanted validation. They got witnesses.

𝗧𝗛𝗘 𝗕𝗥𝗘𝗔𝗞𝗧𝗛𝗥𝗢𝗨𝗚𝗛
May-June 1910: Nkapilil ole Masikonte walked.

Together with Gilisho, he walked the _entire length_ of the first proposed southern border. Foot by foot. From where Mr. Powys Cobb’s farm ended, to the straight line drawn northeast.

Then he reported back. Plain truth, no flattery:
“𝘛𝘩𝘪𝘴 𝘭𝘢𝘯𝘥 𝘭𝘢𝘤𝘬𝘴 𝘴𝘶𝘧𝘧𝘪𝘤𝘪𝘦𝘯𝘵 𝘸𝘢𝘵𝘦𝘳. 𝘐𝘵 𝘭𝘢𝘤𝘬𝘴 𝘨𝘳𝘢𝘻𝘪𝘯𝘨. 𝘛𝘩𝘦 𝘣𝘰𝘶𝘯𝘥𝘢𝘳𝘺 𝘸𝘰𝘶𝘭𝘥 𝘳𝘦𝘲𝘶𝘪𝘳𝘦 𝘢𝘯𝘯𝘶𝘢𝘭 𝘢𝘭𝘵𝘦𝘳𝘢𝘵𝘪𝘰𝘯 𝘰𝘳 𝘰𝘶𝘳 𝘤𝘢𝘵𝘵𝘭𝘦 𝘸𝘪𝘭𝘭 𝘴𝘵𝘢𝘳𝘷𝘦.”

Colonial files list him as “Ole Masikonte”; first name removed, only the patronymic left. That was the first erasure.

British records admit it: his report made the land “unsuitable” and warned “future trouble certain”. They were convinced chaos would follow if Maasai were forced onto it.

He didn’t file the 1912 case. He didn’t stand in court. But without his walk, there would be no evidence.
*Gilisho could speak and Nchoko could sue because Nkapilil had measured.*

𝗧𝗛𝗘 𝗗𝗜𝗦𝗣𝗘𝗥𝗦𝗔𝗟
After the 1911 forced move, Keekonyokie families scattered. Some pushed to Ngong, Kiserian, Magadi, where Keekonyokie land sits today. Others moved deeper south into the new Southern Reserve.

Nkapilil went to Narok. He relocated. He was embraced into Purko leadership and became a prominent early Maasai Chief there.

𝗧𝗛𝗘 𝗕𝗨𝗜𝗟𝗗𝗘𝗥
In the late 1930s, Chief Nkapilil Masikonte, alongside fellow Purko leaders, e.g. Parsaloi Ole Gilisho, helped designate Narok as the administrative center for the Southern Maasai Reserve. Narok Town.

During the British colonial era, the area was first used as a cattle watering point and saltlick. In the 1930s, as the colonial administration sought to establish townships, local Maasai elders and leaders from the Narok region actively opposed the building of urban centers over their ancestral grazing lands and livestock salt licks.

Today his descendants, the Masikonte family, are Purko of Narok. He measured land to defend his people. Then he negotiated to secure what was left.

𝗧𝗛𝗘 𝗨𝗡𝗙𝗜𝗡𝗜𝗦𝗛𝗘𝗗 𝗦𝗛𝗜𝗘𝗟𝗗
Nkapilil ole Masikonte is the quiet Shield. The elder who didn’t shout, but who counted.

While warriors said elders had no authority over land, Nkapilil used the only authority he had: 𝗸𝗻𝗼𝘄𝗹𝗲𝗱𝗴𝗲 𝗼𝗳 𝘁𝗵𝗲 𝗹𝗮𝗻𝗱. He walked it. He named what was missing. He let the Crown write down their own failure.

His people knew him as "Nkapilil Ole Masikonte", the man who walked Laikipia’s edge and told the truth.

Today, when Maasai argue that the southern reserve was never viable, they start with Nkapilil’s 1910 report. He lost Laikipia. But he preserved the facts. Then he helped build Narok, even while resisting what it cost.

The border is still wrong. The water is still scarce. The shield is still unfinished.

Until the land Nkapilil measured is returned, the walk isn’t over.

15/06/2026

𝗗𝗘𝗙𝗜𝗔𝗡𝗧 𝗔𝗡𝗗 𝗣𝗢𝗪𝗘𝗥𝗙𝗨𝗟 𝗢𝗟𝗔𝗜𝗚𝗨𝗔𝗡𝗔𝗡𝗜
𝘛𝘩𝘦 𝘦𝘭𝘥𝘦𝘳 𝘸𝘩𝘰 𝘴𝘶𝘦𝘥 𝘵𝘩𝘦 𝘊𝘳𝘰𝘸𝘯

Parsaloi ole Gilisho was a revered Purko elder and olaiguanani, political leader, in the early 1900s. He led the Purko during the treaty era and the land seizures that followed. He died around 1939. British records call him "Legalishu".

When the British forced new agreements in 1904 and 1911, he refused to sign. He told his people: "The land is not the Queen’s to give. It is ours by the word of Enkai."

After the second agreement, thousands of Maasai were moved off Laikipia. Their herds collapsed. Famine followed. While other elders adapted to colonial rule, Parsaloi chose resistance through law.

He joined his son-in-law Murket Ole Nchoko “Ole Njogo” and 6 other elders to take the fight to court. In 1913 they filed suit at the High Court of the East Africa Protectorate against the Attorney General. Case: Ole Njogo & Others v. Attorney General, Civil Suit No. 91 of 1912.

Ole Gilisho was plaintiff 2. He funded the case and argued the 1911 agreement was invalid because it was signed under duress and broke the 1904 treaty’s terms.

They won an injunction in April 1913 to halt the eviction. But they were two weeks too late. The Maasai had already been moved. The court dismissed the whole case in 1915, ruling the Crown could not be sued. That legal door stayed shut for Africans until independence.

Colonial records referred to him as “Laibon Legalishu” and say he was arrested and exiled/deported from Samburu in 1934 after he was blamed for interfering and suppressing information in murder investigations. Maa history remembers him as Purko Olaiguanani Parsaloi ole Gilisho. The Crown removed him from his land, but his name and words carried on.

Colonial records referred to him as “Laibon Legalishu” and say he was arrested and exiled/deported from Samburu in 1934 after he was blamed for interfering and suppressing information in murder investigations. Maa history remembers him as Purko Olaiguanani Parsaloi ole Gilisho. The Crown removed him from his land, but his name and words carried on.

He died a landless man, but not a defeated one. This case, also called “the Maasai case”, was the first time African elders used British courts to challenge British land theft. 50 years later, Kenya’s new courts quoted the argument when land cases reopened.

Today Maa still say: "They lost the case, but he won the memory."

13/06/2026

𝗧𝗛𝗘 𝗠𝗔𝗔 𝗦𝗛𝗜𝗘𝗟𝗗𝗦

They stood. They guarded. They carried the weight when it mattered most.
Their names were twisted by the crown, their fight was not.
They started the journey. Yet the journey is still incomplete.

Starting tomorrow, we unveil 5 pillars we call 𝗧𝗛𝗘 𝗦𝗛𝗜𝗘𝗟𝗗𝗦.
One story. One face. One legacy. Every day.

Stay tuned. Their stories will move you.

05/06/2026

𝗛𝗼𝗺𝗲 𝗶𝘀 𝘁𝗵𝗲 𝗳𝗶𝗿𝘀𝘁 𝘁𝗿𝗮𝗶𝗻𝗶𝗻𝗴 𝗴𝗿𝗼𝘂𝗻𝗱
If discipline, listening, emotional regulation don’t start there, no school can fix it later.

I go back to believing the root cause is today’s parenting.
Not “bad parenting”. Today’s parenting.
We told teachers “don’t cane” but never replaced the rod as per the Bible with relationship and guidance.
We demand discipline from schools, but never create space at home for our children to be heard. Instead we’ve lost to phones & TV gadgets.

𝗨𝗽𝗱𝗮𝘁𝗲𝗱 𝗥𝗲𝗮𝗹𝗶𝘁𝘆: 𝗦𝗼 𝗳𝗮𝗿 𝘀𝗲𝘃𝗲𝗿𝗮𝗹 𝘀𝗰𝗵𝗼𝗼𝗹𝘀 𝗰𝗹𝗼𝘀𝗲𝗱 𝗶𝗻𝗱𝗲𝗳𝗶𝗻𝗶𝘁𝗲𝗹𝘆 𝘄𝗶𝘁𝗵𝗶𝗻 𝟯 𝘄𝗲𝗲𝗸𝘀
Utumishi Girls,
Alliance High School, Lenana School, Mangu High, Upperhill School, Langata High, State House Girls, Nyeri High, Kisii High, St. Mary’s Yala, Maranda High, Maseno School, Eor e Kule, Narok, Kapsabet High, St. Anthony’s Kitale, and more still being added.

𝗡𝗼𝘁𝗲: 𝗡𝗮𝘁𝗶𝗼𝗻𝗮𝗹 𝘀𝗰𝗵𝗼𝗼𝗹𝘀 𝗮𝗿𝗲 “𝗗𝗶𝘀𝗰𝗶𝗽𝗹𝗶𝗻𝗲 𝗳𝗹𝗮𝗴𝘀𝗵𝗶𝗽𝘀”. 𝗪𝗵𝗲𝗻 𝘁𝗵𝗲𝘆 𝗯𝘂𝗿𝗻, 𝗷𝘂𝘀𝘁 𝗸𝗻𝗼𝘄 𝗮 𝘁𝗿𝗲𝗻𝗱 𝗵𝗮𝘀 𝗯𝗲𝗴𝘂𝗻.

A youth put it plainly:
“In my opinion, the children are tired and they have found a loophole… they have seen how much the administration is afraid of ‘unrest’ and may be they are now just trying to extend their midterm”

Children are not burning schools for fun. They’re burning because we’re not listening. This is not just school “unrest”... they are screaming to be heard.

𝗕𝗮𝗰𝗸 𝘁𝗼 𝗕𝗮𝘀𝗶𝗰𝘀 𝘃𝗶𝗮 𝗜𝗻𝗱𝗶𝘃𝗶𝗱𝘂𝗮𝗹 𝗔𝗰𝘁𝗶𝗼𝗻:
Let’s go back to the basics... and use material and helpful information to guide where we feel lost
There are many books to fall back on.
Having watched the "trends" of children today, I decided not to sit back & took action and wrote a book 𝙋𝙖𝙧𝙚𝙣𝙩𝙞𝙣𝙜 𝙍𝙤𝙖𝙙𝙢𝙖𝙩𝙞𝙘𝙨. You can grab a copy at 𝗡𝘂𝗿𝗶𝗮 𝗕𝗼𝗼𝗸 𝗦𝘁𝗼𝗿𝗲 𝗳𝗼𝗿 𝗞𝘀𝗵𝘀 𝟭𝟬𝟬𝟬/-. It should really help to guide our children's future and prevent such unnecessary disasters in our beloved country.

The next list will drop whether we buy books or not. The question is: will we recognize our child before the smoke?

03/06/2026

𝗖𝗹𝗹𝗿. 𝗗𝗮𝗻𝗶𝗲𝗹 𝗞𝗮𝘀𝗶𝗿𝗶𝗺𝗼 𝗢𝗹𝗲 𝗠𝘂𝘆𝗮𝗮 - 𝗞𝗮𝗽𝘂𝘁𝗶𝗲𝗶 𝗡𝗼𝗿𝘁𝗵, 𝗞𝗮𝗷𝗶𝗮𝗱𝗼 🇰🇪
Born: 1945 Died: 2019
By Lydia Naneu

Daniel Ole Muyaa was a foundational grassroots civic leader and local government administrator. A son of 𝗞𝗶𝘂 𝗣𝗿𝗶𝗺𝗮𝗿𝘆 𝗦𝗰𝗵𝗼𝗼𝗹 where he sat for the Common Entrance Examination, then 𝗡𝗮𝘁𝗶𝗼𝗻𝗮𝗹 𝗬𝗼𝘂𝘁𝗵 𝗦𝗲𝗿𝘃𝗶𝗰𝗲. His education came from the ground up: school, service, and the school of hard knocks.

He was nominated to Mavoko Urban Council in 1981, from whence he got the popular name ole Kibwezi. He was elected Councillor for Kitengela Ward in 1983, and served as 𝗖𝗵𝗮𝗶𝗿𝗺𝗮𝗻 𝗼𝗳 𝗞𝗮𝗷𝗶𝗮𝗱𝗼 𝗖𝗼𝘂𝗻𝘁𝘆 𝗖𝗼𝘂𝗻𝗰𝗶𝗹 𝗳𝗼𝗿 𝟭𝟱 𝘂𝗻𝗶𝗻𝘁𝗲𝗿𝗿𝘂𝗽𝘁𝗲𝗱 𝘆𝗲𝗮𝗿𝘀. He also chaired the Association of Local Government Employees.: "ALGE", representing councils across Kenya.

𝗧𝗵𝗲 𝗟𝗲𝗴𝗮𝗰𝘆
Ole Muyaa, was an essential architect of modern local governance in Kajiado. Known for profound humility, he used his office to strictly protect group ranches and prevent reckless, chaotic subdivision of Maasai communal lands.

Even after a severe medical condition confined him to a wheelchair, he remained the supreme “go-to” elder for political mediation across Kajiado. His wisdom was sought by leaders and wananchi alike.

In 2002 he famously challenged Vice President George Saitoti for a parliamentary seat 𝗡𝗢𝗧 just for power, but to directly champion the representation of grassroots pastoralists.

At his funeral President Uhuru Kenyatta mourned him as “a man of the people… an ardent fighter for the rights and welfare of wananchi.”

𝗧𝗼𝗱𝗮𝘆
Ole Muyaa, spent over 15 years guarding group ranches and blocking the reckless subdivision of Maasai communal land. He knew that: once the land is gone, the political voice follows.

Kajiado lands are now being sold out at a rate he warned against. Many Maasai families are losing not just acreage, but their political control of the area.

Honestly, you tried to fight and guard what belonged to the people. It looks like the battle is slowly being lost.
We pray that someone somewhere will pick up where you left off.

The son of Kaputiei, from Mashuru, who never forgot where he came from - died at 74.
𝗥𝗲𝘀𝘁 𝘄𝗲𝗹𝗹 𝗖𝗵𝗮𝗶𝗿𝗺𝗮𝗻.

01/06/2026

𝗪𝗼𝗿𝗸𝗶𝗻𝗴 𝗙𝗮𝗶𝘁𝗵
𝘠𝘦𝘴𝘵𝘦𝘳𝘥𝘢𝘺 𝘢𝘵 𝗚𝗹𝗼𝗯𝗮𝗹 𝗖𝗮𝘁𝗵𝗲𝗱𝗿𝗮𝗹, 𝘰𝘶𝘳 𝘀𝗶𝘀𝘁𝗲𝗿 𝗖𝗮𝗿𝗼𝗹𝗶𝗻𝗲 𝗠𝘄𝗮𝗻𝗶𝗸𝗶 𝘮𝘪𝘯𝘪𝘴𝘵𝘦𝘳𝘦𝘥 𝘱𝘰𝘸𝘦𝘳𝘧𝘶𝘭𝘭𝘺 𝘰𝘯 𝘵𝘩𝘦 𝘴𝘶𝘣𝘫𝘦𝘤𝘵 𝘰𝘧 𝘞𝘰𝘳𝘬𝘪𝘯𝘨 𝘍𝘢𝘪𝘵𝘩 𝘧𝘳𝘰𝘮 𝘏𝘦𝘣𝘳𝘦𝘸𝘴 11.

“𝘍𝘢𝘪𝘵𝘩 𝘪𝘴 𝘵𝘩𝘦 𝘴𝘶𝘣𝘴𝘵𝘢𝘯𝘤𝘦 𝘰𝘧 𝘵𝘩𝘪𝘯𝘨𝘴 𝘩𝘰𝘱𝘦𝘥 𝘧𝘰𝘳, 𝘵𝘩𝘦 𝘦𝘷𝘪𝘥𝘦𝘯𝘤𝘦 𝘰𝘧 𝘵𝘩𝘪𝘯𝘨𝘴 𝘯𝘰𝘵 𝘴𝘦𝘦𝘯.” 𝘐𝘵’𝘴 𝘯𝘰𝘵 𝘫𝘶𝘴𝘵 𝘸𝘩𝘢𝘵 𝘸𝘦 𝘣𝘦𝘭𝘪𝘦𝘷𝘦, 𝘣𝘶𝘵 𝘩𝘰𝘸 𝘸𝘦 𝘮𝘰𝘷𝘦.
𝘞𝘰𝘳𝘬𝘪𝘯𝘨 𝘧𝘢𝘪𝘵𝘩 𝘵𝘳𝘶𝘴𝘵𝘴 𝘎𝘰𝘥 𝘣𝘦𝘺𝘰𝘯𝘥 𝘭𝘰𝘨𝘪𝘤. 𝘐𝘵’𝘴 𝘕𝘰𝘢𝘩 𝘣𝘶𝘪𝘭𝘥𝘪𝘯𝘨 𝘣𝘦𝘧𝘰𝘳𝘦 𝘵𝘩𝘦 𝘳𝘢𝘪𝘯. 𝘈𝘣𝘳𝘢𝘩𝘢𝘮 𝘮𝘰𝘷𝘪𝘯𝘨 𝘸𝘪𝘵𝘩𝘰𝘶𝘵 𝘢 𝘮𝘢𝘱. 𝘔𝘰𝘴𝘦𝘴 𝘤𝘩𝘰𝘰𝘴𝘪𝘯𝘨 𝘱𝘶𝘳𝘱𝘰𝘴𝘦 𝘰𝘷𝘦𝘳 𝘤𝘰𝘮𝘧𝘰𝘳𝘵. 𝘐𝘵’𝘴 𝘧𝘢𝘪𝘵𝘩 𝘵𝘩𝘢𝘵 𝘢𝘤𝘵𝘴, 𝘦𝘷𝘦𝘯 𝘸𝘩𝘦𝘯 𝘳𝘦𝘴𝘶𝘭𝘵𝘴 𝘢𝘳𝘦𝘯’𝘵 𝘷𝘪𝘴𝘪𝘣𝘭𝘦 𝘺𝘦𝘵.

As people of God, we’re called to a faith that works:
•Faith that stands firm in uncertainty
•Faith that obey when it’s difficult
•Faith that perseveres through trials
• Faith that produces results through action

True faith shows up in our decisions, our leadership, and our daily walk. It shapes how we respond to challenges, treat others, and pursue purpose.

In every season, working faith needs courage, discipline, and total dependence on God. Delay is not denial. God rewards those who diligently seek Him.

May we rise to embody this faith; not just in words, but in action.
Let our faith speak. Let our faith move. Let our faith work.

We capped the day with a wonderful cake cutting for the May Babies. All beautifully dressed in Red & Black...what a joy to celebrate life together.

28/05/2026

We are heartbroken by the fire at Utumishi Girls’ High School in Gilgil, which claimed the lives of 16 young students.
Our deepest condolences go to the families, friends, and the entire school community during this unimaginable time. No parent should ever have to bury a child in this way.
As we mourn, we must also ask the hard questions: How did this happen? Were safety measures adequate? Are our schools truly equipped to protect our children?

This is a moment for grief, but also for reflection and accountability. Our schools must be safe spaces where students can learn and grow without fear.

May the souls of the departed rest in peace, and may their families find strength and comfort in the days ahead.

26/05/2026

👑 𝗧𝗛𝗘 𝗪𝗔𝗔𝗥𝗨𝗦𝗛𝗔 𝗨𝗡𝗜𝗙𝗜𝗘𝗥: 𝗗𝗘𝗡𝗜𝗘𝗗 𝗔 𝗥𝗢𝗔𝗗 𝗜𝗡 𝗛𝗜𝗦 𝗡𝗔𝗠𝗘: 𝗖𝗛𝗜𝗘𝗙 𝗦𝗜𝗠𝗘𝗢𝗡 𝗟𝗔𝗜𝗦𝗘𝗥𝗜 𝗞𝗢𝗞𝗔𝗡 𝗕𝗘𝗡𝗡𝗘 (𝟭𝟴𝟴𝟴–𝟭𝟵𝟴𝟯)
𝘛𝘪𝘵𝘭𝘦𝘴: 𝘓𝘢𝘴𝘵 𝘗𝘢𝘳𝘢𝘮𝘰𝘶𝘯𝘵 𝘔𝘰𝘯𝘢𝘳𝘤𝘩 𝘰𝘧 𝘵𝘩𝘦 𝘞𝘢𝘢𝘳𝘶𝘴𝘩𝘢 | 𝘍𝘪𝘳𝘴𝘵 𝘖𝘳𝘬𝘢𝘴𝘪𝘴 𝘰𝘧 𝘵𝘩𝘦 𝘜𝘯𝘪𝘵𝘦𝘥 𝘞𝘢𝘢𝘳𝘶𝘴𝘩𝘢 𝘊𝘰𝘮𝘮𝘶𝘯𝘪𝘵𝘺 | 𝘍𝘰𝘶𝘯𝘥𝘪𝘯𝘨 𝘍𝘢𝘵𝘩𝘦𝘳 𝘰𝘧 𝘈𝘳𝘶𝘴𝘩𝘢

👤 𝗣𝗿𝗼𝗳𝗶𝗹𝗲 𝗢𝘃𝗲𝗿𝘃𝗶𝗲𝘄
𝗟𝗶𝗳𝗲𝘀𝗽𝗮𝗻 Born 1888 at the base of Mount Meru; died April 1983. Chief Simeon lived to 95 and shaped the modern City of Arusha through leadership, resistance, and unity.

𝗗𝘆𝗻𝗮𝘀𝘁𝘆 Benne dynasty. He practiced traditional African governance, blending Waarusha (Larusa).. agricultural life with Maasai cultural and prophetic codes.

🏆 𝗛𝗶𝘀𝘁𝗼𝗿𝗶𝗰 𝗔𝗰𝗵𝗶𝗲𝘃𝗲𝗺𝗲𝗻𝘁𝘀 & 𝗜𝗺𝗽𝗮𝗰𝘁

𝟭. 𝗧𝗵𝗲 𝗚𝗿𝗲𝗮𝘁 𝗠𝗲𝗿𝗴𝗲𝗿 𝗼𝗳 𝟭𝟵𝟰𝟴
Before 1948, the Waarusha were split into two factions:
𝗕𝗼𝗿𝘂: governed by Simeon Laiseri
𝗕𝘂𝗿𝗸𝗮: governed by Chief Simon

The British colonial administration decided the Waarusha tribe was too small to be governed by two chiefs. A council of elders was convened, and the two communities were united. Both "Ilkarsisi" resigned, and after a new election, Simeon was inaugurated on 𝟭𝟰 𝗝𝗮𝗻𝘂𝗮𝗿𝘆 𝟭𝟵𝟰𝟴 as the first leader of the United Waarusha Community and the first “Orkasis” of the Waarusha.

𝟮. 𝗙𝗼𝘂𝗻𝗱𝗶𝗻𝗴 𝗙𝗮𝘁𝗵𝗲𝗿 𝗼𝗳 𝗔𝗿𝘂𝘀𝗵𝗮
He fought against colonialism and was instrumental in laying the foundation for Arusha town. His leadership gave the Waarusha a stronger political voice during the transition to independence.

𝟯. 𝗟𝗲𝗴𝗮𝗰𝘆 𝗶𝗻 𝘁𝗵𝗲 𝗖𝗶𝘁𝘆
A road in Arusha was named “Simeon Road” in his honor. Later it was renamed EAC Road, public pressure led the council to assign his name to the road from Phillips junction to Kijenge roundabout.

🌍 𝗟𝗮𝘀𝘁𝗶𝗻𝗴 𝗠𝗲𝗺𝗼𝗿𝘆
Chief Simeon Laiseri Kokan Benne is remembered as the last monarch of the Waarusha, a strategist, and guardian of Waarusha identity. His work unified the community and inspired a generation to lead with integrity and purpose.

𝗧𝗵𝗲 𝗳𝗮𝗺𝗶𝗹𝘆’𝘀 𝘃𝗶𝗲𝘄 𝘁𝗼𝗱𝗮𝘆
The Simeon family are still asking why in 2004 they were cut out and Simeon Road was renamed without a word. A hero's name, who held the Waarusha together at independence was erased, and Chief Simeon Laiseri still has no road in Arusha in his name. His eldest son, Lazaro Simeon Kokan, said: “𝗛𝗲 𝘄𝗮𝘀 𝘁𝗵𝗲 𝗹𝗶𝗴𝗵𝘁 𝗼𝗳 𝗔𝗿𝘂𝘀𝗵𝗮!”

Hon. Lydia Naneu, Voice and Vision Forum

23/06/2026

19/06/2026

17/06/2026

15/06/2026

13/06/2026

05/06/2026

03/06/2026

01/06/2026

28/05/2026

26/05/2026

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