THEMES IN BLOSSOMS OF THE SAVANNAH
H.R Ole Kulet effectively captures various issues in his novel Blossoms of the Savannah. He explores the delicate balance between traditions and modernity. Other issues captured include change, determination, family ties, gender inequality, love, greed and materialism, moral decadence, education and betrayal.
Blossoms of the Savannah Themes
- Theme of culture/traditions
- Theme of gender inequality
- Theme of betrayal
- Theme of change
- Theme of alienation
- Theme of education
- Theme of family ties
- Theme of love
- Theme of determination
- Theme of moral decadence
- Theme of greed/materialism
Ole Kaelo
treads the tight rope between strict allegiance to Maa culture that espouses
FGM and early marriages and embracing change that comes with formal education
and modernity.
His moral
values are put under a microscope when he engages in business deals with a
notorious criminal Oloisudori. He is placed in a quandary when he has to choose
between affluence and family ties. Greed rears its ugly head when Ole Kaelo
chooses to sacrifice his daughter Resian by trying to forcefully marry her off to
Oloisudori when he knows that she desires to pursue her university
education.
A bright
morning comes after a dark night. Resian's resoluteness pays off when she escapes
the claws of the negative cultural aspects and manages to go to the
university.
Virtuous
characters like Resian, Nabaru and Minik ene Nkoitoi succeed but the bad ones
like Ole Kaelo, Oloisudori, Enkoiboni and Olarinkoi fail miserably.
Theme of
culture in Blossoms of the Savannah
Blossoms
of the Savannah explores both negative and positive aspects of the Maa culture. Since culture is dynamic,
some retrogressive aspects have been shed off. However, some like FGM still
endure. Due to the changes brought about modernity, culture has been eroded and
some positive practices have been abandoned as a result of moral
decadence.
When Ole
Kaelo and his family relocate to Nasila from Nakuru, each one of them ponders cultural practices, some of which are rife in Nasila. Mama Milanoi thinks
about her daughters’ marriage and the impending possibility of them having to
undergo the cut. In Nasila, uncircumcised girls are condescendingly referred to
as Intoiye Nemangalana.
“The words they used to describe the status of her daughters came back to haunt her like demented spirits of a past that was better forgotten. Intoiye Nemengalana they had called them.” (pg 8)
The Maa
are largely patriarchal and Ole Kaelo is incensed after his wife gives birth to
two daughters when he had prayed to have at least three boys (pg9).
He is
also irked by the fact that his younger brother Simiren is considered the
cultural head of the Kaelo's by community. Notably his brother has four wives
and sixteen children (pg 12).
Polygamy
is a valued cultural practice in Nasila but it is not Ole Kaelo's cup of tea.
Elders feel he is reckless for marrying one wife who has only borne two daughters.
They have
likened him to a mono-eyed giant who stood on legs of straw (pg 13).
Ole Kaelo
thinks that it is an archaic tradition that has to be buried and
forgotten.
Nasila
has some exemplary cultural practices also. When Ole Kaelo’s family arrives at
uncle Simiren's home, they are cordially received by a jubilant crowd. The
communal welcome and generosity displayed is enviable (pg 11).
The fact
that the society cherishes female circumcision causes agony to the Ole Kaelo
and the entire family when they return to Nasila (pg 17).
Taiyo and
Resian are mocked, derided and chided by strangers simply because they are not
circumcised (pg 18-19).
“Are you not the intoiye nemengalana from Nakuru town?”
"There is no place in our society for women of your ilk."
In
Nasila, only ladies who are circumcised are considered decent and accorded
respect. All of Simiren's daughters are circumcised and married off to prominent
elders (pg 21).
Not
everyone supports FGM. Minik ene Nkoitoi (Emakererei) is a fierce crusader
against the repugnant practice. Since she is considered a threat to the
culture, conservatives like Simeren and Ole Musanka abhor her passionately. Her
efforts earn her a derogatory pseudonym entagoroi (wasp/sharp tongued
woman) (pg 22).
She tries to persuade Ole Supeyo not to circumcise his daughters. She insists on having her way much to the chagrin of Ole Supeyo.
He considers her a threat to the Maa culture. FGM is regarded as a an honored rite of passage and an important practice to tame the wild gender.
A certain measure of docility was necessary to keep more than one wife in one homestead.
The Maa culture considers women as being secondary to men. Women like Mama Milanoi are expected to be subservient and to revere their husbands. She is married off at the age of eighteen without any resistance. (pg 28-29).
"Her parents were determined to find a well-to-do-son-in-law ..." (pg 28)
" After what appeared to her to be protracted negotiations, the parties agreed and she was betrothed."
"She accepted him without any resistance. Tradition did not allow her to offer any ... " (pg 29)
Resian
and Taiyo, who have lived in Nakuru all their lives, are unenthusiastic about
undergoing the cut. They consider the culture archaic (pg 33).
“Of
course I also don’t care whether I am counted among Intoiye Nemengalana”
Their
goal is to study at Egerton University.
The
communal aspect of Maa culture is indeed attractive. The home belongs to all
clan members. Meals are shared and people live harmoniously with each
other.
Some
women like Enkaitoyoni (mid wife) and Enkamuratani (female
circumciser) still fuel the culture of FGM. (pg 36)
Several
elders help Ole Kaelo to organise the home coming ceremony in his effort to
re-establish severed links with his people’s culture. The people of Nasila are
organized into five clans; Ilmolelian, Ilmakesen,Ilkumae, Ilaiser and
Iltarrosero.
Another
positive aspect of culture is the sharing of chores. During Ole Kaelo’s
homecoming ceremony, young men and women from the Ilmolelian clan are charged
with the responsibility of organising the activities and chores. They do it
cheerfully and congenially. Were it in Nakuru, he would have needed to pay the
young people to help him.
Young
women and men entertain the guests at the homecoming ceremony with songs and
traditional dances.
Members
of a particular clan had some strict codes to adhere for example since Joseph
Parmuat and Taiyo belong to the same clan, they are not allowed to have a
romantic relationship. Although they are not related by blood, uncle Simiren
says they are like brother and sister (pg 49).This revelation irks Taiyo who is
infatuated with Parmuat.
Old
people like Ole Musanka value traditions so much that they even pronounce
curses upon those who oppose it like Minik ene Nkoitoi (pg 52).
“Taba!
May she go down with the setting sun!”
Having to
conform to needless cultural practices, amid pressure from the conservative society,
causes untold misery to Taiyo, Resian and Mama Milanoi.
“Taiyo and Resian also felt troubled. They
felt squeamish as they stood there, their downcast eyes riveted upon the floor, fear and hopelessness tormenting their young hearts” (pg 53).
Taiyo curses the barbaric culture and archaic way of life. (pg 56)
It is
interesting to note that women themselves carry out the excruciating
procedures. The female circumciser is known as enkamuratani. Her tools
of trade are heart wrenching. She uses “a bladelike tool shaped like a
smoothing plane blade known as olmurunya” which she stores in a dirty
oilskin (pg 58).
Mama
Milanoi feels trapped in a conundrum akin to that of a hapless man called Ole
Nkipida. She is torn between either conforming to the cultural practices or
ending up like alienated pariahs. Ole Nkipida was being chased by a lion only
to be confronted by a vicious python while trying to seek refuge in a hut (pg
60).
As a
subservient Maa woman, she has little choice but to submit to her husband’s
decisions and cultural beliefs.
Culture
is a vehicle that attempts to check the excesses of individuals and punish
those who go astray and while some may have been formed with good intentions
the execution may be callous and austere to individuals.
When Mama
Milanoi was younger, girls hardly got pregnant before marriage. Woe unto you if
you did! Your family would be mocked. You would be circumcised at childbirth
and married off to the oldest man in the village. To add insult to injury, you
would have to put up with a derogatory moniker entaapai. This was meant
to uphold chastity but at what cost? (pg 65).
While at
Nakuru, she paid little attention to FGM, a practice she regarded archaic, but
now she has to take her daughters through excruciating pain and turmoil. It’s
mental torture (pg 53).
When we
meet a queer character known as Olarinkoi (pg 67), we appreciate the positive
Nasilian culture of hospitality. He is a stranger but welcomed cordially.
“But that
was not queer for it was in line with the Nasilian hospitality where every
house was open to all sojourners” (pg 67).
Ole Kaelo
tasks Joseph Parmuat with the endeavour of teaching his alienated daughters
about some cherished cultural values. Even he considers some of those practices
atrocious but he is quick to add that they helped bind the community together.
(pg 70-71)
Resian
does not warm up to the idea of cultural lessons since she considers the idea
chauvinistic. She would rather spend time buried in books (pg 73).
The
origin of Female Genital Mutilation is as ludicrous as its intended purpose.
Parmuat tells the girls that about 150 to 200 years ago, a mythical figure
known as Olarinkoi and his Ilarinkon warriors conquered the Maa and gave
them difficult demands including surrendering their bulls and entertaining them
with lewd suggestive dances. When one women figured out a source of the
salacity within herself, it was then decided that they would mutilate it in
order to stop themselves from engaging in provocative and sordid interactions
with the unwelcome hostiles. Thus, FGM was birthed. (pg 87-90)
Since the
Maa women founded the tradition, they should be on the forefront of ending it
since it is no longer useful (pg 88).
Resian
finds FGM useless to today’s woman. It is only used by the men as a tool to
oppress women. Today’s men are no different from the Ilarinkon warriors.
(pg 91,103)
“...and
one of their ways of oppressing is demanding that FGM be perpetuated against us
forever!”(pg 91)
" ... I told her not only what I knew about FGM but I added that it was certainly a tool of oppression used by men to put women down." (pg 103)
Times
have changed and some positive cultural practices have been eroded to the point
that an old man like Oloisudori intends to marry a young girl that is barely
19. In the past this was considered an abomination. Mama Milanoi recalls a randy
old man who was besotted with a fourteen year old girl. He was publicly shamed,
clobbered to death and the elders had to perform a cleansing ritual afterwards.
The women were on the forefront of meting out the retribution. That part of
culture is since dead.
“Where
was the Nasila culture?” (pg 114)
“Had the
culture become moribund, useless and impotent?” (pg 117)
The
erosion of Nasila culture is symbolically juxtaposed with the pollution of
Nasila River (pg 117-118).
Parmuat
considers Ole Kaelo a father due to their clan links. It’s funny considering
they have no blood ties. They belong to the same clan; Ilmolelian and sub clan;
Ilorasha-kineji. That makes Taiyo and Resian his sisters. (pg 122)
Although
he knows that there is a stirring infatuation between Taiyo and him, he also
understands only too well the penalty he may face for offending the culture;
compensation in form of cattle, public rebuke and mandatory cleansing.
We learn
about some types of love relationships the young men and women in Nasila
engaged in through Parmuat's tales (pg 124-127).
- Conventional
love- normal falling in love.
- Elangatare- competitive
love where you win a woman’s heart through heroic deeds.
- Patureishi- platonic love
which was meant to check the conduct and behaviour of young people and
keep them disciplined (positive culture) (pg 128)
Taiyo believes that cultures like FGM and clanism have no place
in today’s society (pg 128)
Culture is dynamic and Nasila culture has inevitably shed off some
offensive practices like throwing the dead and dying to hyenas and abandoning
the old and terminally ill in deserted homes. (Pg 128)
Taiyo is bitter about some cultural beliefs since she is in love
with Joseph but culture stands in her way. Joseph warns her of the consequences
that comes with defying culture (pg 129-132).
Joseph Parmuat is also madly in love with Taiyo but he chooses to stoically adhere to the culture at the expense of their brewing love.(pg 137)
Life is a living hell for uncircumcised girls in Nasila. Two
vagabonds attempt to rape Taiyo and Resian but they get unexpected help from
Olarinkoi.(pg 140-142)
The chauvinistic vagabonds do not respect women, just like most of the tyrannical men of Nasila. This thought strengthens
Resian’s will to team up with Emakererei (pg 143)
When Taiyo and Resian spend time at Uncle Simiren’s home, they
appreciate certain positive values of Nasila culture.
When they arrive they are warmly welcomed by many cheerful people.
Work is communal. Yeiyo-bottor, the
most senior mother is in charge of the homestead and was only secondary to
uncle Simiren. Disputes are amicably solved. Everyone is selfless and children
are taught to be mindful of others and respectful. Negative attributes like
selfishness were discouraged (pg 148-149). This is Olkual le Maa- way of
life. (pg 150)
Taiyo and Resian admire Emakererei for her gallant fight against
FGM. They hope that oppressive practices can be eradicated. She however
faces stiff opposition from other women, ironically. These are the three blind
mice; enkasakutoni- threatened to curse intoiye nemengalana so
that they don’t get children and husbands. Enkaitoyoni (midwife) spies on
women as they give birth to ensure they are not intoiye nemengalana and enkamuratani- female
circumciser (pg 153).
Although Simiren has many wives and children favouritism is
frowned down upon. Only Yeiyo botorr holds a special position and everyone else
is fine with it. (pg 154)
Men from Ilmolelian clan gang up to pursue the two men from
Ilukumae who accosted Taiyo and Resian. The harmonious way of handling
matters is enviable. (pg 156)
Had it not been for empirical cultural provision of sparing an
offender on some grounds of mercy, Ntare Muyo and Lante son of Kanyira would
have been killed. This is a positive cultural practice (pg 162-163). The boys
were still punished for their thoughtless act. (p 164)
Having to marry Oloisudori throws Resian into a sea of agony (pg
172)
Despite being largely patriarchal, the culture tries to protect the
girl child to a small extent. Girls were always shepherded away to an aunt’s
house whenever male visitors were around. The men were also cultured enough to
ask if children (girls) were around before entering the house. This is a
positive aspect of the Nasila culture.
Oloisudori considers the grave issue of FGM as a small
matter.
“The little ritual of removing her from the list of Intoiye
Nemengalana” (pg 187)
Forced marriage is rampant in Nasila. Olarinkoi's mother expects
to marry off Resian to his son Olarinkoi but not before having her forcibly
circumcised.
Taiyo is devastated after she is duped by a group of women from
Esoit who collaborated with her mother and others and is forcibly circumcised.
Minik is angered by the fact that as much as she tries to fight
the offensive culture, more cases keep emerging. The community fights back
(pg 269).
Taiyo is betrayed by her own mother only to be taken to Esoit five
kilometres away from Nasila where she is forcibly circumcised. She passes out
due to the excruciating pain and only comes to after two days. She is
thankfully rescued by a team sent out by Minik ene Nkoitoi. Sadly Joseph
Parmuat is killed in the course of rescue operation. (pg 272)
Ole Kaelo and his wife lose the trust of their daughters.
“They both found fault with their father for wanting to please
Oloisudori to the detriment of his own children” (pg 276-277)
Nabaru blames the Maa women for being the perpetrators of FGM and
allowing the men to use it to oppress them.
There’s
need for change. Positive cultural practices should endure while shedding off
the needless one.
Theme of Gender Inequality in Blossoms of the Savannah
Nasila is largely a patriarchal society. Male
chauvinistism is rife. Women are supposed to be submissive. They have no say in
particular issues like marriage. Men use repugnant practices like FGM to oppress
women.
Ole Kaelo is irked by the fact that his second
child, Resian, is a girl. He had prayed for a boy. He wanted at least three
boys but ended up with two girls (pg. 9-10). The society values boys more than
girls.
Ole Kaelo wanted a boy who would carry the Kaelo’s
name to the next generation (pg. 10)
Ole Supeyo attempts to balance tradition and
modernity. He has sent all his sons to school and two of them had reached
university level. On the other hand, all his daughters were circumcised and
married off. (pg. 21)
Women are considered a wild gender, which has to
be tamed through female genital mutilation (pg. 22)
Although Ole Kaelo seems loving, he treats his
wife “like a half witted child”. Mama
Milanoi also has a childlike dependence on him. She feels that she has failed
him by not giving him boys (pg. 29).
Marriage is a cultural expectation and it’s a
man’s duty to look after his wife and children (pg. 28-29)
A man also makes most decisions regarding his
family. His word is final. For instance, Ole Kaelo refuses his daughter Taiyo a
chance of performing in a public gallery, a talent she is passionate about (pg.
45).
Women are disdained and taunted for being
uncircumcised. Some men even bully and harass girls and women they call intoiye nemengalana. (pg. 19, 46)
Crusaders against FGM like Minik ene Nkoitoi face
the wrath of conformist like Ole Musanka and Ole Supeyo
Girls and women are circumcised and married off
to become mothers and home builders. Mama Milanoi is forced by tradition to be
a dutiful and faithful wife who submits obediently to their husband (pg. 61)
“And
in the Nasilian society, women had no say. It was a patriarchal society where
the Emakererei and her ilk were fighting to find relevance with little success” (pg. 62)
Women who get pregnant before marriage are
referred to derogatorily as entaapai. They are circumcised and married off to
the eldest man in the village. Little is mentioned about the penalty meted out
to men who put them in the family way. (pg. 63)
Resian feels like it is disadvantageous being a
woman in the Nasilian society. She scorns at the fact that her father tasked “a
clan brother” to teach them about work. (pg. 73)
“I
keep wondering what would have happened had we been sons. Do you think father
would have looked for a clan sister to coach us and take us through the dim
cultured paths of Nasila?”
Resian is not interested in cultural values. She
only values university education.
“I
will either be taught at the University what is universally beneficial to all
mankind or be taught nothing!” (pg. 73)
She yearns for gender equality. Men should also
cook, clean and please females
“No,
I refuse to be taught solely to please male counterparts” (pg. 76-77)
Men in Nasila have the latitude of ordering
women around simply because they are male. Resian observes that the women give them
the leeway to respond to them request. (pg. 77)
Mama Milanoi and Yeiyo bottor think that there is something wrong with Resian and
that she has olkuenyi (stupidity,
folly or madness). They are perturbed by her assertiveness and audacity to
question and challenge the norms. Yeiyo
bottor suggests that the only cure for olkuenyi
is the enkamuratani’s olmurunya.
“It’s
time to circumcise daughters and get rid of olkuenyi” (pg. 78)
The origin of FGM is linked to oppressive
patriarchal deeds. FGM started when Olarinkoi and the ilarinkon warriors forced women to perform lewd sordid dances in
indecent posture and styles. They also made jokes to demean the women. Women
had to mutilate themselves in order to stop themselves from bowing to such
shamefully pressure.
Although women founded female circumcision, men
have used it to oppress them. (pg 91,103)
For instance, two young men try to rape Taiyo
and Resian simply because they are considered unworthy intoiye nemengalana.
“Resian
thought how hazardous it was to live in a society where men thought they had a
right to every woman’s body” (pg. 143)
Women are not respected in Nasila.
“She
thought the two vagabonds that accessed them were part of the tyrannical Nasila
culture that did not respect women” (pg. 143)
Girls and women are expected to be unassertive
and respectful. Mama Milanoi considers Taiyo “a paragon of virtue, a true model of maa feminine decorum” (pg.
I78).
Ole Kaelo plans to marry off Resian without her
consent. Oloisudori even plans to render her unconscious in the event she
resists. (pg 191)
"Whatever happened Resian was to be married to Oloisudori." (pg 191)
Abduction is part of Ole Kaelo and Oloisudori's grand plan to have Resian forcefully married to Oloisudori. (pg 191-192)
Resian knows that her father hates her but she
is shocked that he has the temerity to sell her off to Oloisudori.
“Was
there a curse for being born a woman that took away her right to her own body
or her own mind?” (pg. 205)
Olarinkoi abducts Resian and takes her to his
home in Inkiito. He orders her a around like a slave. He even attempts to rape her. Together with his mother, he plans to have her circumcised and taken to
Tanzania. They made all this plans without involving her. (pg. 229)
At Inkiito, Resian realizes many young girls are
married to old men twice or thrice their ages. One is eighteen and her husband
about seventy five. The other women are younger - probably fifteen or sixteen. (pg. 239)
Resian admires salient, plucky women like
Wangari Maathai and Emakererei.
Although this culture is oppressive and
suppressive against women, some women have risen above the suffocating
dictates and succeeded in their endeavour. Emakererei
managed to pursue education and become a vet. She manages a large ranch and
has rescued our five hundred girls. She is revered and respected and even men
hold her in awe.
She has dedicated her life to fighting obnoxious
practices such as FGM and early marriages which are prevalent in Nasila(Pg.
262)
Emuata is a horrible cultural practice that demanded
young brides (isiankinkin) to wear heavy copper wire tightly coiled around
their limbs, legs from ankle to knee, arms, and elbows to armpit. It impedes
their movement, constricts their veins and waste their muscle and harbors flies
and fleas.
Although male chauvinism is widespread in Nasila, women can also be termed as their own enemies.
According to Nabaru,
they are the perpetrators of the obnoxious practice.
Theme of Betrayal in Blossoms of the Savannah
Taiyo and Resian are hurt badly when their parents
put their own self interest first. It’s devastating when Ole Kaelo and Mama
Milanoi betray their daughters due to insatiable greed and pressure from repressive
cultural demands like FGM and forced early marriages.
Mama Milanoi is worried about having to force her
children to undergo the female cut.
“A
creepy feeling kept on gnawing at her conscience regarding her daughters’
status of being intoiye nemengalana, in midst of a community that cherished
girl-child circumcision” (pg.17)
Does she step out of her comfort zone of a dutiful
Maa wife to help her daughters?
Resian is adamant that she has to pursue veterinary
medicine. She is, however , afraid that their parents may bow to societal pressure
and force them to undergo the ritual.
“What
do you think will happen to us if Papaai is forced by his clan’s men to embrace
the… culture that would require us to undergo the cut? “(pg. 17)
Ole Kaelo’s desire to reunite with his people and
receive their blessings serves as stimulation for the eventual betrayal.
The real trouble begins when Ole Kaelo gets in to business involvement with Oloisudori a renowned malefactor. Ole Kaelo does not heed even after his mentor Ole Supeyo gives him a firm warning and exhorts him to keep the villain away from his home. Ole Kaelo is driven by fear, selfishness and greed. All those culminate in a betrayal that causes his daughter untold agony.
“Don’t
trust him any further than you would a hyena in your homestead” (pg. 26)
He cautions him to keep Oloisudori away from Taiyo and Resian
because of his amorous ways (pg. 108)
“And
my friend, keep the fellow away from your daughters. He has the reputation that
would rival that of a randy he-goat” (pg. 26)
When the old man that formally welcomes them to
Nasila Ole Musanka declares that they must get circumcised, Mama Milanoi, Taiyo
and Resian are troubled. They feel tormented by the agonizing thought of being
forced to conform to needless cultural practices. (pg. 53)
Ole Kaelo insists that they must conform to Nasila cultural
practices. Mama Milanoi knows only too well that this “could completely change their lives and the lives of their two
daughters” (pg. 60)
As a mother, Mama Milanoi has to choose the right
thing between forcing the girls to undergo the FGM rituals and refusing to
yield to the cultural practice. The consequences are losing her daughters’
trust or being considered alienated pariahs by the Nasilian community. (pg.
60)
Although Mama Milanoi seems like an irresolute fence
sitter, she is ostensibly cowed into submission by her unflattering husband.
She says, “Our
culture is everything and it rules our lives” (pg. 61)
Ole Kaelo says that Parmuat will be engaged to coach
the girls after which they will be circumcised and married off. Mama Milanoi is
in a conundrum.
“She was torn between her love for her daughters and
her dutiful role of a faithful and obedient wife of Ole Kaelo”(pg. 61)
As a family, “were
they traditionalists or were they modernists? In embracing the retrogressive
cultural values, were they progressing or regressing?” Mama Milanoi
ponders. (pg. 62)
She knows that FGM could wreak havoc in the young
innocent lives of her daughters (pg. 63)
Although Mama Milanoi loves her daughter, she has
been unable or unwilling to protect Resian from her father’s instant harassment.
Ole Kaelo hates Resian simply because she was born a girl when he expected a
boy. Resian finds solace in her sister’s arms.
“And
so, in the absence of their mother’s protection and in the face of their
father’s constant provocation and intimidation, Resian dependence on Taiyo
strengthened” (pg. 34)
Mama Milanoi eludes the task of helping her
daughters wheedle their father to allow them to pursue university education. (pg.
89)
She also fails to protect her from Oloisudori’s
advances on the first encounter. She is only concerned about her husband’s ego
and temperament. (pg. 94)
It is Ole Kaelo’s responsibility to bring his
daughters up, care for them and protect them. His blinding greed and self-absorption
make him to wallow into a pit of irresponsible decisions. He is caught between
the devil and the deep blue sea.
“How
terrible would it be, he thought sorrowful, to see her cry for long while questioning
the sincerity of his love for her, and asking him the reason for his betrayal” (pg.111)
He offers Resian as a sacrificial lamb. Mama Milanoi
and Ole Kaelo betray Resian by agreeing to marry her off to an old criminal.
They are partly lured by his wealth and swanky lifestyle.
Mama Milanoi lies to Taiyo and Resian that she would
try to convince Ole Kaelo to let them return to Nakuru for purposes of
enrolling at Egerton University yet it was a plan to hoodwink them while they
planned their forced betrothal. (pg. 147)
Even Resian knows that the father is using her as a
bait to beguile his business associate. She knows that had her materialistic
father been considerate, he would have listened to her she hates Oloisudori,
the man she is forced to marry. (pg. 173)
Her materialistic parents betray her when they accept
gifts from Oloisudori. (pg. 178)
It disheartens Resian when her father denies her a
chance of enrolling at Egerton University. (pg. 184)
Ole Kaelo’s resolve to marry off Resian strengthens
when he visits one of Oloisudori’s six homes in Nakuru. The opulence leaves him
entranced and spellbound. (pg. 185)
“Whatever
happened Resian was to be married to Oloisudori” (pg. 192)
Ole Kaelo compares his daughter to a stubborn goat
kid that refuses to suckle. This is after they hatch an infernal plan to forcibly abduct Resian should she turn down Oloisudori’s proposal (pg. 191-192)
Mama Milanoi Ole Kaelo and Oloisudori all laugh when
he says this but Mama Milanoi feels that they are betraying their daughters
trust.
“……
the plan to ensnare her daughter like an antelope left a feeling of betrayal in
her heart” (pg 192)
Ole Kaelo could not careless. He is bound by promise
of grandeur and wealth. Mama Milanoi is sad that her daughter is bound to miss
out on her passionate desire of joining Egerton University…. Ole Kaelo thinks
it would be foolish to lose a rich son-in-law like Oloisudori, his desires and unethical
reputation notwithstanding (pg. 192-193)
After all, his only obsession is the success of his
business.
When Oloisudori comes to ask for her hand in
marriage, Resian realizes sadly that her father had already sold her (pg. 204).
She feels betrayed.
“Although
she had always known that her father disliked her, she never thought he could
go as far as selling her” (pg. 205)
He feels like it’s is a curse being born as a woman in Nasila. Her father plainly refuses to allow her to go to university (pg. 205, 207).
Even after her passionate pleas, he says he has already taken dowry from Oloisudori.
She accuses her father of hatred and betrayal by betrothing her to Oloisudori.
(pg. 208)
The betrayal pushes her to the edge. She even considers
committing suicide. (pg. 210)
Another character that betrays Resian is Olarinkoi.
He had won her trust when he rescued her from would be rapists. He promises to
rescue her from the jaws of early marriage and FGM and take her to Ntare Naaju
Rescue Center. He instead abducts her and takes her to Inkiito. He plans to marry her and
elope with her to Tanzania after having her forcibly circumcised. Even worse,
he attempts to rape her albeit unsuccessfully.
Mama Milanoi betrays Taiyo when she inveigles her to
accompany three women from Esoit. Taiyo believes her mission is to help Resian
who is on a hunger strike, when she’s actually being ensnared as an alternative
to be circumcised and married off to Oloisudori. Her mother falsely assures her
that the father had had vowed never to try to marry them off by force (pg. 272). Instead she’s hauled off to Esoit where she’s circumcised in readiness for betrothal.
The experience is harrowing and devastating.
Nabaru also finds fault in other Maa women other than Mama Milanoi. Women like Enkoiboni, Enkamuratani, Enkasakatoni and Enkaitoyoni betray other women by encouraging unsavoury cultural practice like FGM (pg 277).
Also, the women of Nasila call Minik ene Nkoitoi a witch.
Resian adds
weight to the argument that all women should resist FGM. (pg. 278)
When Mama Milanoi and Ole Kaelo betray their
daughters, it’s surprising that they find solace in strangers’ arms. Nabaru
saves Resian life, nurses her and gives her motherly love during the three
weeks she spends at Inkiito. She even makes a long dangerous journey to find a driver to rescue Resian. Finally she manages to rescue her.
Minik ene Nkoitoi rescues Resian and Taiyo from the
jaws of early marriages and gives them a chance to attend university. She also
offers Resian a job, a salary and a place to live.
Betrayal courses agony, strained relationship, and disintegration
of the family unit. Resian and Taiyo lose trust in their parents after their
despicable act of betrayal.
“They
both found fault in their father for wanting to please Oloisudori to the
detriment of his own children lives … their mothers did not escape their ire,
she was an example of a wife they never wanted to become. “(pg. 276-277)
Does Oloisudori betray Ole Kaelo?
Theme of Change in Blossoms of the Savannah
Ole kulet espouses the need for change in African
communities. He explores positive changes brought about by modernity while
frowning upon the fact that some helpful cultural practices are no longer being
practised.
Ole Kaelo and his family physically relocated from Nakuru to
Nasila after his retrenchment from Agribix Limited. Taiyo and Resian feel that
life there is going to be different. Mama Milanoi is apprehensive about the
change but her husband Ole Kaelo convinces her that the relocation would enable
them to begin a new phase of life.
First, polygamy is a celebrated way of life in Nasila. When
elders deride Ole Kaelo for marrying only one wife, he refers to them as “megalomaniacs who are still trapped in
archaic traditions that were better buried and forgotten” (pg. 13)
Nasila has a tranquil and reposeful ambience compared to
Nakuru, however, still waters run deep. As much as Taiyo and Resian enjoy the
serene atmosphere, Nasila’s cultural sensibilities would rock their young lives
and astound them greatly. In Nasila, early marriages are prevalent but Resian protests
the idea vehemently. Modern education has brought about change to the
institution of marriage.
“When
I’ll have obtained my degree, other peripheral matters such as a husband,
children and such may be considered” (pg. 18)
One woman that strongly believes in change is Minik ene Nkotoi.
She is a fierce crusader against female Circumcision and early marriages. She
rescues vulnerable girls and offers them education. FGM can be stopped through education
since change begins with a change of mind rather than a change of heart. This
is why Resian is iron willed that their father should allow them to go back to
Nakuru and enroll at the university.
Minik is a successful woman. She manages a sheep ranch and has hundreds of men working under her. She successfully obtained a degree at Makerere University and fights for the rights of the girl child. This is a prodigious feat for a woman considering the repressive society she lives in.
Despite
her achievements she is considered the devil incarnate. Ole Kulet urges the Maa
to embrace change and understand that women can also prosper and lead just like
men. (pg. 62)
Mama Milanoi thoughtfully thinks about the change their
relocation brings to her family.
“She
gave thought to what they stood for as a family. What did they believe in? Were
they traditionalist or were they modernists? In embracing the retrogressive
cultural values, were they now progressing or regressing?” (pg.
62)
Since FGM was founded by women, only they could end it if
they so wished. (pg. 88) Resian argues that once a patient is cured, there is
no need to continue taking nasty medication. This is because the original
purpose of FGM is not applicable in today’s world.
Change is inevitable but with it comes the death of some
positive cultural practices. Patureishi, an institution meant to check the
conduct and behaviour of the young people, dies a natural death due to the
changing trends in Nasila.
“Individualism,
petty jealous and lack of trust killed that once important aspect of Nasila
culture” (pg. 127)
Since culture is dynamic Taiyo believes that moribund aspects
like FGM and clan system should be discarded. Parmuat informs her that culture
has shed off some retrogressive callous aspects like throwing away the dead and
dying or abandoning the old and terminally ill in abandoned homes. (pg. 128)
Taiyo and Resian intrigue to give back Oloisudori's gifts, is
testament to the change in Nasila. Young women should not be lured by material
things that can deter them from pursuing their goals.
“They
also wanted to show him that they were young modern women who had their own
pride, self respect and self-esteem … not rudderless objects drifting in the
sea without direction. They already had their aims and projections ... and the
desire for higher learning at the university and career development” (pg.
196)
When we meet Minik and Nkotoi, she oozes the aura of
authority and superiority, unlike the timid Maa women like Mama Milanoi. She
manages to convince Nabaru, an old conservative woman, that FGM did not add any
value to the lives of its young victims.
Modernity triumphs over archaic traditions when Resian,
through her sheer willpower escapes the tentacles of FGM and early marriage and joins Egerton University together with her sister Taiyo through the help of
the domineering Minik ene Nkotoi.
Theme of Alienation in Blossoms of the Savannah
After spending over two decades away from Nasila,
the Kaelo’s feel detached from their home and cultural beliefs of their people.
Mama Milanoi feels that marrying off their two daughters to distinguished men
in Nasila could be a re-entry point into the community.
Ole Kaelo desires to reunite with Nasila people.
He organizes a homecoming party taking the traditional enkang-o-ntalego form. He has lost touch with the cultural sensibilities
of his people so he requests help from his brother Simiren and a few elders (pg.
37)
Elders had the task of blessing the home of the
intalengo. “It was only after such
blessings that Nasila would receive their son.” (pg. 38) Ole Kaelo swears
that he would never abandon his culture again (pg. 40)
According to Ole Musanka, an elder, Ole Kaelo
was a tiny strand of hair that had been blown away from its owner head by a
gust of wind but has been blown back to the head. The detachment had made him
less strict to the cultural practice of Nasila but his return marked a change
in his stance.
Ole Kaelo is not the only child of Nasila that left
only to return. Others include Minik ene Nkoitoi, Reteti Korema, Setek Tumbes and
a few others. This alienation gave birth to the Emakererei; the fierce crusader
against FGM and early marriages. After her studies at Makerere University, she
returned to fight the needless cultural practices.
Alienation from one’s culture may give rise to a positive character like Minik ene Nkoitoi, who uses her education to fight needless cultural practices.
Nevertheless, everyone desires the feeling of
belonging and attachment to the family or ancestry.
Theme of Education in Blossoms of the Savannah
Tradition vs modernity is a strong issue in Blossoms of the Savannah.
Education seems to favour modernity and shedding off of some repugnant cultural
practices. Education is an agent of change. It helps people to think
independently and empirically rather than emotionally or adaptation of herd
mentality. Through education, there is a shift of mindset and a change of heart
regarding culture and life in general.
From the onset, Resian is determined to join Egerton University
in Nakuru to pursue a course in veterinary science and become a veterinary
doctor.
“I want to read everything that there is to be read” (pg.
54)
She knows that through education she can escape the jaws of “outdated and archaic traditions” the
FGM and early marriages. (pg. 33, pg.58)
One of the most practical and fierce agents of change is
Minik ene Nkotoi. She is referred to as Emakererei because she attends Makerere
University and obtains a degree in Veterinary Science. She has a pioneering
spirit. She is not blindly subservient to culture. She campaigns vigorously
against harmful cultural practices such as FGM and early marriages (pg. 61-62)
Resian is against acquiring cultural lessons at the expense
of university education because she believes formal education can be universally
beneficial to all unlike norms which only apply to a small unit of adherents.
(pg. 73)
Other educated individuals like Joseph Parmuat, a school
teacher, also hold the same views that culture is dynamic and should shed off
needless rituals that are not helpful to people today.
Parents in Nasila embrace education in a half-hearted
fashion since they fear the influence of formal education in cultural values. Their
brightest sons such as Ole Kaelo, who pursued education out of Nasila got
alienated and hardly came back home. Formal education shook the foundation of
Nasila culture but its gains were invaluable as it brought about the much
needed change (pg. 150)
Minik ene Nkotoi went to primary school with Resian’s aunt Yeiyo
Kiti, with whom they originate from the same village Mbenek Dapashi. When Yeiyo
Kiti got married, Minik pursued further education. (pg. 151)
Resian admires Minik. “She
seems to be a courageous woman who firmly opposed what she considers wrong
without caring whether she rubs the men of culture the wrong way. Many women
would not dare go against the grain” (pg. 152)
She would like to study at Egerton University and join Minik in her gallant fight against FGM and assist her in the sheep ranch. (pg. 152-153)
Since Taiyo and Resian are educated, they have unwavering moral values. Their desire is higher education. They are not enticed material things like gifts and cash.
They have set goals and they work towards the
target unflinchingly (pg. 196). The other women readily and ingratiatingly accepted
Oloisudori’s proposals and marriage, possibly due to his affluence (pg. 202)
Ole Kaelo refuses to send Resian to university. When she asks him to allow her to enrol at the university the beginning of the new academic year that September, he is astonished. He wants her to get married to Oloisudori. In his book, she has had enough formal education. He considers her request stupid and myopic (pg 207).
"I thought I should come down here and ask what you thought of my recent request to enrol as a student at Egerton University ... "(pg 206)
"I thought about it alright, but I decided that in not sending you there." (pg 207)
Resian turns down Oloisudori proposals and fights to go to university in spite of her father’s obstinacy. Her role models are
educated successful women like Prof. Wangari Mathai and Minik ene Nkotoi.
Educated women like Minik are confident and respected. Men
like Lebutu respect her yet the society is chauvinistic. She is admired for
fighting FGM and early marriage and helping send vulnerable girls to school (pg 264). She also helps Resian and Taiyo join university.
Education is an important agent of change.
Theme of Family Ties in Blossoms of Savannah
Family is a safe haven - a place of warmth, comfort, security and hope. As the popular saying goes, blood is thicker than water. In Blossoms of the Savannah, there are instances where this saying is negated but the author impresses upon us the importance of the family in the development and well-being of a human being. Life can be so difficult if members of one family do not speak the same voice.
Ole Musanka said candidly, “Home is Maa, home is Nasila, home is family and home is children. Kill
one of the four pillars and there is no home to speak about.” (pg 52)
Ole Kaelo has two daughters Taiyo and Resian. He loves Taiyo
but resents Resian. In a bid to protect Taiyo, he almost damages their close
relationship when he refuses her permission of participating in a musical extravaganza
in Mombasa.
He also has a subservient wife, Mama Jane Milanoi. Ole Kaelo
feels cheated by nature when her wife bears two daughters when he had prayed
for three sons. He is proud of Taiyo his elder daughter who is twenty years
old. He detests Resian because he had prayed for a healthy baby boy who would
carry Kaelo name to the next generation.
In Nasila, Ole Kaelo's younger brother Simiren acted as the
head of the Kaelo family when Ole Kaelo was away in Nakuru for about thirty
years. He represents his brother in intalego
(festive occasion where rituals are performed) e.g. initiation of girls, circumcision of boys or betrothal ceremonies.
There is mutual respect between the two brothers. Simiren
has four wives and sixteen children while his elder brother only has one wife and
two daughters but Ole Kaelo remains the olmorijoi
(male senior member of the family). Simiren is contented with the subordinate (olbarnoti) position.
Simiren helps his brother by participating in the construction of his shop and residential home before the relocation from Nasila. He helps in
many other matters including running small errands, purchasing and selling
livestock among others.
A father is the head of the family in Nasila. He makes
decisions on behalf of the family. The decision he makes affects the whole
family.
“It was
the man who makes decisions as to which direction their lives took. When he
took a wrong decision, the family was the one to bear the brunt of its
unpalatable consequences” (pg. 114)
This is why Ole Kaelo denies his daughter Taiyo a chance of
participating in the musical extravaganza which he equates to harlotry.
Taiyo and Resian have a pretty close and cordial
relationship. For this reason Resian feels alarmed when Taiyo begins to warm up
to Joseph Parmuat.
She loves her sister and she’s afraid of losing her, let
alone sharing her love with someone else.
“She swore-inkilani-e-papaai-she
would hate anyone who came between her and her sister”
Taiyo is infatuated with Joseph Parmuat. She is incensed
when she is told about her clan relations with him. Since they belong to the
same clan Ilmolenian and sub clan Iloorasha-kineji, they are considered brother
and sister and a romantic relationship between them is deemed illicit. (pg. 49,
70)
A father is the pillar of the family he holds a central
position in the home and plays the important role of making the family stable. “Any sign of instability in him, was the
worst threat to their lives” (pg. 120)
A father also protects his family. Ole Kaelo is so mad when he
learns about her daughters experience in the hands of potential rapists. He
mobilizes other men to the clan to hunt down the culprits. He does not rest
until Ntara Muyo and Lante son of Kanyira are apprehended and duly punished.
Ole Kaelo and mama Milanoi are overcome by greed and materialism at some point that they fail to protect their daughters. For one, they plan to have them circumcised against their will. They also plan to marry off Resian to a rogue businessman Oloisudori Lonkiyaa, despite knowing her passion to pursue university education.
Oloisudori is a wealthy man and Ole
Kaelo and Mama Milanoi are blinded by his cash and gifts. He also helped Ole
Kaelo to secure contracts and helped him build his house. When Ole Kaelo is
forced to chose between family (his daughters) and opulence, he opts for the
latter thus ruining his family.
When a family fails to share opinions and values ultimately misunderstanding would crop up. This may lead to irreparable damage to the core
fundamentals that are supposed to hold a family together.
A parent has a duty of bringing up their children, educating
them and protecting them at all times (pg. 111)
Theme of Love in Blossoms of the Savannah
Love gives Resian and Taiyo the strength to overcome the
oppression they face at Nasila. It’s also because of his love for Taiyo that
Joseph Parmuat sacrifices and saves her from Oloisudori. Although Parmuat loses
his life, Taiyo and Resian emerge triumphant at the end.
Mama Milanoi loves and respects her husband Ole Kaelo “she loved him too and had child-like dependence
on him” (pg. 29)
Resian loves Taiyo so much that when her sister develops
intimate feelings for Joseph Parmuat, she becomes fearful because she is not
ready to share or lose Taiyo love (pg. 44)
Taiyo’s love for Joseph Parmuat is, however, deemed illicit
since culturally they are considered as brother and sister. During his lesson, Parmuat teaches them about various kinds of love among the Maa including conventional
love, patureishi (platonic) love etc.
During her harrowing stay in abduction, Resian can’t stop
reminiscing about her sweet loving sister Taiyo.
“Always
ready to listen always soothing her anger, stress or anxiety” (pg.
220)
Taiyo is tricked in to going to Esoit and getting
circumcised because of her love for Resian she had compassionately taken her
sister as her responsibility. She accompanies the women from Esoit ostensibly to
save Resian’s life. (pg. 272)
Minik and Nabaru also show rare love to others and this may
negate the popular saying, blood is thicker that water.
Theme of Determination in Blossoms of the Savannah
Determination always pays off. Characters like Resian, Minik
ene Nkotoi and Nabaru have strong resolve and they are awarded for it. Resian
is determined to escape the jaws of FGM and early marriage. Minik ene Nkotoi
fights the two vices ceaselessly and Nabaru nurses Resian patiently and helps
her escape from Inkiito where Olarinkoi was planning to have her circumcised,
married off to Olarinkoi and abducted to Tanzania
Resian hopes to convince her father to allow them to return
to Nakuru and enrol at Egerton University. She asks her sister Taiyo to persuade
him and she feels angry at her when she seems to procrastinate. (pg. 58)
Taiyo later speaks to her father concerning Resian’s request
albeit unsuccessfully. Resian remains hopeful and optimistic that divine power
would prevail upon their father and they would get an opportunity to realize
their dreams. (pg. 99)
Even their mother Mama Milanoi knows that Resian is a hard
nut to crack because of her steadfastness. She knows that it would not be a
walk in the park to convince her to marry Oloisudori. No amount of intimidation
of threats could easily break her.
“She
was obstinate and defiant.” (pg. 118)
Together with Taiyo, Resian tells Parmuat that they will
never allow the parents to marry them off. Resian has a burning desire for
higher education and is always buried in a book. (pg. 135,169)
Throughout the course of the novel Resian is preoccupied
with thoughts of joining Egerton University to study Veterinary Science and she
is portrayed as a young woman with sheer resolution and unwavering
determination.
Her determination is so firm that she mutters courage to
broach the topic to her father. Her father dismisses her angrily since he has
plans to marry her off instead but she does not give up (pg. 183)
Resian’s tenacity is highlighted when she resolves to hand back
Oloisudori’s gifts. She received silk materials, a golden pendant, a golden
bracelet and a golden ring which she duly hands back to him.
“It was
therefore an insult to their intelligence, dignity and integrity to think that
mere material things such as gifts he lavishly gave them would sway them from
the goals they had already set for themselves” (pg.
196)
Although the odds are against her and her parents have
literally sold her to Oloisudori, she fights tenaciously to avoid marrying the powerful
affluent man.
“You
are mad” Resian screamed at him “you are stark mad if you think I am your wife.
I can only be your wife over my dead body.” (pg.204)
Resian knows that her father is determined to marry her off
to Oloisudori but she keeps pestering him about the prospect of joining
university (pg 207). She says she would rather die than marry Oloisudori and
even if she’s eighty years old she would still go to university (pg 210).
She defies her father and chooses to run away from home, her
heart filled with the desire of meeting Minik ene Nkoitoi, her only paragon of
hope of joining university.
Resian’s tenacity is displayed when Olarinkoi attempts to
rape her. She fights him fiercely like a lioness and bites his thumb severely,
and manages to stop the brute from sexually abusing her. Resian braces three
harrowing weeks at Inkiito, living in a dilapidated shanty and nursing wounds
from Olarinkoi’s beating. She thinks of the Biblical story of Job who triumphs
over tribulations and lacerating injustice because he was stoic, focused and
able to persevere. She resolves to mentally fight off Olarinkoi and his mother
in the event that she fails the physical test.
“She resolved
to remain focused and she prayed for strength and endurance to be able to beat
all these misfortunes.” (pg 230)
She plans to implore Nabaru and supplicate her to help her
escape from the torturous stay at Inkiito. (pg 242)
The escape from Inkiito is not an easy one. She determinedly perseveres and Nabaru urges her to press on. (pg. 248). Nabaru admits that she was inspired by Resian’s bravery. It made her traverse the dangerous terrain to look for a driver, Lebutu, who was instrumental in their escape. (pg. 253)
Even
Minik congratulates her for resisting the enticement of Oloisudori’s riches and
the iron will of fighting off Olarinkoi and enduring three harrowing weeks at Inkiito.
(pg. 264)
Her determination pays off when she eventually manages to
join Egerton University having escaped early marriage and FGM. She is truly the
blossom of the savannah, the cream of the generation and the future of the
nation.
Minik ene Nkotoi is also a determined woman. She manages to
study and obtain a degree in Veterinary Science in a stifling environment
choking with male chauvinism and repressiveness against women. She also handles
a humongous task of managing an expansive sheep rank with hundreds of workers working under her. Her
biggest achievement may be the fact that she has rescued over 500 girls from the
claws of early marriages and FGM and assisted them to continue with education (pg 152). She also fiercely tells off Oloisudori when he tries to tear off either Taiyo
or Resian out of her care. She withers the storm of constant insolent remarks
and intimidation from chauvinists such as Ole Musanka and Ole Supeyo. She is
branded entagoroi but she has a huge passionate
following of admires who call her Emakererei.
Nabaru also deserves a notable mention in her determined
fight to rescue Resian and rescue her from Inkiito.
Surely, perseverance and focus lead to victory. Those who are
determined always emerge victorious no matter how difficult and harrowing the
situation is.
Theme of Moral Decadence in Blossoms of the Savannah
Many characters fail to uphold morality in society. Greed
and materialism, sexual perversion among other ills have resulted in decline, depravity and decay of moral values. This can be attributed to the friction
between traditional beliefs and the changes brought about by modernity. Oloisudori,
Ole Kaelo and Olarinkoi are some of the characters that are used to highlight
this theme.
The origin of FGM is hinged on moral decay. The Ilarinkon forced the Maa
women to perform indecent provocative dances while exploiting them. (pg. 86)
Oloisudori is not only corrupt but also lewd. The manner he
handles Resian when they first meet shows that he lacks proper moral values. Resian
describes him as an ill-mannered devil.
(pg. 93)
Oloisudori is a also notorious criminal. He is involved in
poaching, smuggling and robbery. He is also an extortionist who tricks his
victims by lending them colossal amounts of money or helping them secure
contracts. He would later make ludicrous demands and threats. He is even
suspected to be a member of a cult.
The emotions of fear and greed compel Ole Kaelo to get
involved with Oloisudori. He is so blinded by his selfish ambition that he
fails to heed his friend Ole Supeyo’s warning to cut links with Oloisudori
whose name is synonymous with bank robberies, assassination and disappearances
of people. Ole Kaelo’s primary goal is success - fortune and prosperity. To him, the end justifies the means.
Oloisudori is seemingly successful. He is affluent to a
fault. He has six houses and various thriving business. This is the bait that
hooks Ole Kaelo who is burning with insatiable desire for success.
Oloisudori’s immorality would not be condoned by culture in
the past. Nasila culture had norms for punishing old men lusting after young girls.
That aspect of culture is since moribund and impotent. (pg. 115-117)
The depravity of moral values is juxtaposed with the
pollution of Nasila River which was once pure and safe to drink. Culture, just
like the river, has been polluted and defiled by the likes of Oloisudori. (pg.
117-118)
Ntara Muyo and Lante are punished when they try to rape Taiyo and Resian. They are both admonished and tried. Olarinkoi also suffers physical and emotional pain when he unsuccessfully attempts to rape Resian.
Ole Kaelo is irked when the two young men assault his
daughter. He attributes the incident to “corruption of Nasila morals”.
Ole Kaelo makes futile attempts to purge Oloisudori by
claiming others had commuted bigger crime like Goldenberg and Anglo-leasing and
had invested the proceeds of the corruption in housing estates, shares,
tourism, transport etc.
Failure to uphold morality results in nothing but sheer retribution and regrets. Ole Kaelo loses his two daughters due to his foolish decision.
Oloisudori fails to marry Resian, is clobbered by Minik’s men and his
expensive vehicle are destroyed and Olarinkoi suffers physical pain and
emotional trauma after he abducts and attempts to rape Resian.
Theme of Greed/Materialism in Blossoms of the Savannah
Ole Kaelo and mama Milanoi seems to value material things
like house and money more than their own daughters. They consider material possessions
and physical comfort as more important than Resian and Taiyo's ambitions and
their family values.
Oloisudori played an important role in giving them the
financial foothold they are enjoying in Nasila. Ole Kaelo is double crossed to
view him as a brother.
“There
is nothing that he ought to be denied in this home” (pg.
98)
These words come back to bite him when Oloisudori demands to
marry his teenage daughter Resian. This gives the Kaelo's long, troubled, sleepless
nights. (pg. 107)
Ole Kaelo seeks the joy that comes with fortune and prosperity. That’s why he gets involved with Oloisudori. The end may be horrible, but he thinks it justifies the means.
Oloisudori is a prosperous
business magnate and Ole Kaelo admires the temptation of instant riches. His
blind desire draws him into an abyss of murky business with Oloisudori. This is
akin to the torment of flies that a cling to a stinking, rotten carcass (pg. 109)
He chooses to betray Resian as a sacrificial lamb simply to save his investments and assets. This he does with a heavy heart. Since he makes the vital decisions, he chooses wealth over family.
He tries to talk to Ole Supeyo in an attempt to safeguard the stocks in his godown and not to save Resian from Oloisudori. To him, losing his business premises, his stock and his house is more painful than losing his daughter.
Since Oloisudori is stinking rich, he warms up
to the idea of marrying off Resian to him.
Oloisudori lures him more with gifts and cash and he falls
for it due to his greed and materialism. He even takes him and Mama Milanoi to
one of his palatial homes. He thinks “it was only
a stupid woman, like his daughter Resian would probably be, who would turn down
the offer to own the riches he saw in Oloisudori's homes” (pg. 188)
He makes a firm decision inspired by greed “he was not going to allow his daughter's ignorance to destroy her future. Whatever happened Resian was to be married to
Oloisudori” (pg. 191)
He is so engrossed in desire for riches that he jokes about
forcefully abducting and marrying off Resian. He goes ahead and makes an
utterly irresponsible decision of denying her a chance of enrolling at Egerton
University.
Due to Ole Kaelo's greed and Mama Milanoi’s indifference, Resian and Taiyo suffer great affliction.
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