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The Maasai people stood against slavery and never condoned the traffic of human beings, and outsiders looking for people to enslave avoided the Maasai. [24] Essentially there are twenty-two geographic sectors or sub-tribes of the Maasai community, each one having its customs, appearance, leadership and dialects.
The earliest written account of Neiterkob comes from Krapf's account of the Kwavi people, a Maa-speaking community that disintegrated under Maasai attack in the 1850s.. At the remotest antiquity there was one man resident on Oldoinio eibor (white mountain) who was superior to any human being, and whom the Engai (heaven, supreme being, god) had placed on the mountain.
According to Maasai tradition, the Uasin Gishu front conquered a group of people who occupied the Uasin Gishu plateau, this community is remembered as Senguer. [2] Other Maasai traditions concur with this assertion, noting that the Loosekelai (i.e Sigerai/Siger) were attacked by an alliance of the Uasin Gishu and Siria communities. [5]
The Iloikop wars were a series of wars between the Maasai and a community referred to as Kwavi and later between Maasai and alliance of reformed Kwavi communities. These were pastoral communities that occupied large tracts of East Africa's savannas during the late 18th and 19th centuries.
The Laikipiak people were a community that inhabited the plateau located on the eastern escarpment of the Rift Valley in Kenya that today bears their name. [1] [2] They are said to have arisen from the scattering of the Kwavi by the Maasai in the 1830s.They were one of two significant sections of that community that stayed together.
The Masai Agreement of 1904 was a treaty signed between the British East Africa Protectorate government and leaders of the Maasai tribe between 10 and 15 August 1904. It is often wrongly called the Anglo-Maasai Agreement, but that was not its proper name.
The Maasai tell a story of how Le-eyo was told by the god Ngai that he must say a prayer when a child dies, to make sure that the child will come back to life. When a child died that was not his own, Le-eyo said a prayer for the child to remain dead but the moon to return.
The government therefore adopted a policy of appeasement towards the Maasai, using warriors in expeditions and for security on the railway and in return they offered military protection which allowed the Maasai to replenish their herds from raids on neighbouring tribes. [37] After 1900, the interests of the British and the Maasai began to diverge.