Kim Groop With the Gospel to Maasailand - Åbo Akademi

on cattle. Cattle have traditionally provided the Maasai with their main
nutrition and large herds are thus regarded as wealth. Although the cattlebased
nutrition has gradually been substituted or complemented with
agricultural products, the cow is still considered the backbone of Maasai
society. While the Arusha also view cattle in terms of wealth, they are
secondary to land, which has been more important to them than to their
pastoral brethren. In both Arusha and Maasai society, cows are subject to
various kinds of sacrifices. Cattle are sacrificed at most of the traditional
ceremonies. The sacrificial slaughtering of cattle, as well as oxen, rams
and sheep, is also performed to bring peace, break spells and cure
sicknesses. Cattle are ascribed with both material and spiritual value. 16
Another feature typical for the Arusha and Maasai is their agesystem.
All Maasai men belong to an age-set, into which they are
initiated through circumcision. During certain ceremonies, all Maasai
men in a given age-set advance to more senior age-grades with more
responsibilities and privileges. Spencer compares the age system with ‘a
queue climbing up a ladder […] with each successive climber
representing an age-set and each rung an age grade’. 17 At the bottom of
indicate him to be a “spirit” with whom they can communicate. He is like a father in
relationship to his child.’ (Benson 1974, 76). Hodgson claims the opposite meaning that the
addressing of Enkai as a male ‘reflects the historical influence of Christian imagery.’
(Hodgson 2000a, 762-763). Priest likewise discusses the feminine sex of Enkai, noting that
‘the use of feminine gender does not necessarily mean that the Maasai view deity as a
feminine, however. Some Maasai names for God are in the masculine gender as well. […]
the vast majority of Maasai nouns do not refer to beings or things that are intrinsically
masculine or feminine.’ (Priest 1990, 114). Flatt similarly notes that ‘prayers are offered to
him as a “father”. It is claimed that this is not due to external contact, but is a traditional
usage. We might find reason to question this claim, but it certainly seems to be the
contemporary custom.’ (Flatt 1980, 58). Flatt and Priest, like most male authors, write him,
when indicating Enkai, whereas female authors like Kiel (1997, 88-89) and Hodgson
address Enkai as she.
16 Huntingford 1953, 121-122; Priest 1990, 83-109, 113, 120-141; Benson 1974, 90-110,
121-123. There are many aspects of sacrifice in Maasai society. Maasai offer sacrifices on a
daily basis in the form of milk, beer etc. In general religiosity is tightly interwoven with
Maasai and Arusha life. See for instance Priest 1990, 141-150; Flatt 1980, 85-89, 99-109
and Hodgson 2000a, 762-763. For more on Maasai and cattle today, see Campbell 1993,
258-271.
17 Spencer 1993, 140-141.
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