ABSTRACT
In terms of sheer scale and self-presentation – and how they are perceived by others – the Purko and Kisonko are without peer. In Kenya, the Purko see themselves as the true representatives of Maasai society: ‘Purko’ is synonymous with ‘Maasai’, and they regard what they do as the only valid version of true Maasai practice.They are remembered as the seat of resistance against colonial attempts to encourage education and curb the system of moranhood, and their defiance led to more laissez-faire policies towards the Maasai generally. Since that time, the Purko have adapted politically, while resisting cultural compromise. Change has inevitably penetrated their area, emanating from the border areas and the administrative centre at Narok, but apathy towards education remains widespread and a parallel discourse still persists, maintaining traditional ideals quite independently of trends towards cultivation and tourism in certain areas.1 It is the situation as it appeared in 1977 that is presented here, with the aim of highlighting aspects that seemed especially characteristic of Purko at that time.
