Podcasts about Samburu

In this gripping two-hour episode, we pull back the curtain on misinformation campaigns targeting carbon projects in Kenya's Northern Rangelands. Through interviews with local leaders—including Mohamed Shibia, director of the Northern Rangelands Trust (NRT) carbon program, and elders Peter Lekurtut of the Samboru people and Peter Kilesi of the Maasai—we hear firsthand how traditional grazing systems are being revived and enhanced, not imposed or destroyed.

In this series of podcasts, producers Damaris Lenantare and Mario Kuraki explore matters pertaining to gender diversity and language revitalization among Indigenous peoples of Northern Kenya. Producers 1. Damaris Lenantare (Samburu) 2. Mario kuraki- (Samburu) 3. Sammy Rei (Luyha) 1. Nuria Golo (Borana) 2. Tume Roba (Gabra) 3. Clement (Meru) 4. Solomon Basele (Rendille) 5. Gismat Lerapo (Rendille) 6. Kenno Harugura (Rendille) 7. Paul Kasula (Samburu) 8. Hido Mamo (Borana) Image: Cultural Survival visits Marsabit, Northern Kenya Music: 'Indios Tilcara' by Chancha Via Circuito, used with permission. 'Burn your village to the ground', by Haluci Nation, used with permission.

In this series of podcasts, producers Damaris Lenantare and Mario Kuraki explore matters pertaining to gender diversity and language revitalization among Indigenous peoples of Northern Kenya. Producers 1. Damaris Lenantare (Samburu) 2. Mario kuraki- (Samburu) 3. Sammy Rei (Luyha) 1. Nuria Golo (Borana) 2. Tume Roba (Gabra) 3. Clement (Meru) 4. Solomon Basele (Rendille) 5. Gismat Lerapo (Rendille) 6. Kenno Harugura (Rendille) 7. Paul Kasula (Samburu) 8. Hido Mamo (Borana) Image: Cultural Survival visits Marsabit, Northern Kenya Music: 'Indios Tilcara' by Chancha Via Circuito, used with permission. 'Burn your village to the ground', by Haluci Nation, used with permission.

In this series of podcasts, producers Damaris Lenantare and Mario Kuraki explore matters pertaining to gender diversity and language revitalization among Indigenous peoples of Northern Kenya. Producers 1. Damaris Lenantare (Samburu) 2. Mario kuraki- (Samburu) 3. Sammy Rei (Luyha) 1. Nuria Golo (Borana) 2. Tume Roba (Gabra) 3. Clement (Meru) 4. Solomon Basele (Rendille) 5. Gismat Lerapo (Rendille) 6. Kenno Harugura (Rendille) 7. Paul Kasula (Samburu) 8. Hido Mamo (Borana) Image: Cultural Survival visits Marsabit, Northern Kenya Music: 'Indios Tilcara' by Chancha Via Circuito, used with permission. 'Burn your village to the ground', by Haluci Nation, used with permission.

In this series of podcasts, producers Damaris Lenantare and Mario Kuraki explore matters pertaining to gender diversity and language revitalization among Indigenous peoples of Northern Kenya. Producers 1. Damaris Lenantare (Samburu) 2. Mario kuraki- (Samburu) 3. Sammy Rei (Luyha) 1. Nuria Golo (Borana) 2. Tume Roba (Gabra) 3. Clement (Meru) 4. Solomon Basele (Rendille) 5. Gismat Lerapo (Rendille) 6. Kenno Harugura (Rendille) 7. Paul Kasula (Samburu) 8. Hido Mamo (Borana) Image: Cultural Survival visits Marsabit, Northern Kenya Music: 'Indios Tilcara' by Chancha Via Circuito, used with permission. 'Burn your village to the ground', by Haluci Nation, used with permission.

In this series of podcasts, producers Damaris Lenantare and Mario Kuraki explore matters pertaining to gender diversity and language revitalization among Indigenous peoples of Northern Kenya. Producers 1. Damaris Lenantare (Samburu) 2. Mario kuraki- (Samburu) 3. Sammy Rei (Luyha) 1. Nuria Golo (Borana) 2. Tume Roba (Gabra) 3. Clement (Meru) 4. Solomon Basele (Rendille) 5. Gismat Lerapo (Rendille) 6. Kenno Harugura (Rendille) 7. Paul Kasula (Samburu) 8. Hido Mamo (Borana) Image: Cultural Survival visits Marsabit, Northern Kenya Music: 'Indios Tilcara' by Chancha Via Circuito, used with permission. 'Burn your village to the ground', by Haluci Nation, used with permission.

In this series of podcasts, producers Damaris Lenantare and Mario Kuraki explore matters pertaining to gender diversity and language revitalization among Indigenous peoples of Northern Kenya. Producers 1. Damaris Lenantare (Samburu) 2. Mario kuraki- (Samburu) 3. Sammy Rei (Luyha) 1. Nuria Golo (Borana) 2. Tume Roba (Gabra) 3. Clement (Meru) 4. Solomon Basele (Rendille) 5. Gismat Lerapo (Rendille) 6. Kenno Harugura (Rendille) 7. Paul Kasula (Samburu) 8. Hido Mamo (Borana) Image: Cultural Survival visits Marsabit, Northern Kenya Music: 'Indios Tilcara' by Chancha Via Circuito, used with permission. 'Burn your village to the ground', by Haluci Nation, used with permission.

Mpango wa Usimamizi wa Ardhi (Land Governance program) uliopatiwa jina "Kusaidia kufikia Ajenda 2030 kupitia mageuzi chanya ya ugatuzi wa ardhi (land reforms) katika maeneo ya ardhi za jamii nchini Kenya" umeboresha uhakika wa kupatikana kwa chakula na lishe kupitia upatikanaji wa ardhi kwa wote nchini Kenya. Programu hii imezinduliwa na Shirika la Umoja wa Mataifa la kilimo na chakula FAO kwa kushirikiana na Muungano wa Ulaya (EU) katika kaunti 9 ikilenga kuimarisha sekta ya kilimo, ufugaji na uvuvi na umeimarisha usimamizi wa ardhi kwa ajili ya maisha bora na maendeleo ya kijamii na kiuchumi katika kaunti zote zinazotekeleza. Kupitia video iliyoandaliwa na FAO, Cecily Kariuki anaeleza matokeo yake.Mpango wa Usimamizi wa Ardhi (Land Governance program) uuliopatiwa jina "Kusaidia kufikia Ajenda 2030 kupitia mageuzi chanya ya ugatuzi wa ardhi (land reforms) katika maeneo ya ardhi za jamii nchini Kenya" umeboresha uhakika wa kupatikana kwa chakula na lishe kupitia upatikanaji wa ardhi kwa wote nchini Kenya. Programu hii imezinduliwa na Shirika la Umoja wa Mataifa la kilimo na chakula FAO kwa kushirikiana na Muungano wa Ulaya (EU) katika kaunti 9 ikilenga kuimarisha sekta ya kilimo, ufugaji na uvuvi na umeimarisha usimamizi wa ardhi kwa ajili ya maisha bora na maendeleo ya kijamii na kiuchumi katika kaunti zote zinazotekeleza. Kupitia video iliyoandaliwa na FAO, Selina Jerobon anaeleza matokeo yake katika makala hii..…Wazee wa jamii za kijiji cha Maiyanat iliyoko katika kaunti ya Turkana kaskazini-magharibi mwa Kenya wanafanya kikao cha pamoja hapa, wakiwa wamevalia mavazi yao ya kitamaduni, watoto wakiwa pembeni wakifuatilia kinachoendelea. Wanajadili matumizi mazuri ya mashamba ya jamii zao kwa kuzingatia usawa wa kijinsia na marika yote.Je, awali umiliki wa ardhi ulizingatia usawa huu? Ratinui Macharia ni mwenyekiti wa ardhi ya jamii ya Maiyanat, anasema,“Awali, wanawake na vijana hawakuruhusiwa kushiriki au hata kuchaguliwa kwenye kamati ya ardhi lakini sasa imetuleta sote pamoja.”Lois Kimere ni mwanamke mwanachama wa kamati ya ardhi Maiyanat.“Kulingana na jamii za Maiyanat, wanawake hawakuwa wanaonekana kama watu wenye uwezo wa kuchangia maendeleo ya kijamii. Tulihamasisha wanawake kuhusu mambo ya ardhi, uongozi katika vijijini na katika ngazi za kitaifa hususani serikali, na katika bishara.”Kwa msingi wa dharura, awamu ya kwanza na ya majaribio ya mpango huu ilitekelezwa katika kaunti za Laikipia, Nandi, Pokot magharibi, Baringo, Vihiga, Marsabit, Kajiado, Samburu, Tana River na Turkana.Asha Lekudere ni mwanachama wa ardhi ya jamii ya sereolipi, anasema FAO imeimarisha mtazamo wao.“Zamani tulikuwa na shamba la kikundi. Kisha FAO ikatupeleka kwenye mafunzo kadhaa. Niliweza kujifunza maana ya umiliki wa ardhi kwa jamii yetu ya samburu, uwezo wetu na haki za wanawake.”Chini ya ajenda ya ardhi ya jamii, programu iliwezesha mila shirikishi na jumuishi katika usimamizi wa ardhi kwa njia ya usawa wa jinsia na rika zote.Na hatua gani zinaweza kuchukuliwa mizozo inapotokea? Mpango wa usimamizi wa ardhi umekuza mfumo mbadala wa mahakama, wa kupigania haki za kibinadamu unaojulikana kama AJS, njia bora ya kusuluhisha kesi mashinani na kuachilia ardhi itumike kwa ajili ya jamii zote haraka iwezekanavyo.Jonathan Osewu, Msajili wa ardhi  katika kaunti ya Kajiado anasema,“Katika utamaduni wetu wa kimasai tunazo njia nyingi sana za kutatua mizozo. Kwa hivyo AJS ilipoletwa, ilikuwa ni njia bora ya kuimarisha utaratibu wetu wa jadi wa kutatua kesi.”Na isitoshe, njia za teknolojia za kutoa ramani ya ardhi na rasilimali yote kwa muonekano wa anga, GIS ili kusaidia kufanya maamuzi ya kesi haraka, pia imechangia utangamano katika jamii husika. Vituo hivi vimetekelezwa katika sehemu nyingi ikiwemo kaunti ya Vihiga. Wilber Ottichilo, Gavana wa mkoa wa Vihiga anatoa shukrani kwa FAO.“Kama kaunti ya Vihiga,…

Hii leo jaridani tunaangazia wakimbizi wa ndani nchini Haiti, na mafunzo ya stadi za kujikimu kimaishwa kwa vijana Tambura Sudan Kusini. Makala inatupeleka nchini Uganda na mashinani nchini Kenya, kulikoni?Zaidi ya watu 20,000 wamekimbia makazi yao katika mji mkuu wa Haiti Port-au-Prince katika muda wa siku nne tu, ikiwa ni pamoja na watu wengine zaidi ya 17,000 wanaohifadhiwa katika makazi 15 ya wakimbizi wa ndani, kutokana na kuongezeka kwa ghasia za magenge ya uhalifu ambazo ziumevuruga kabisa minyororo muhimu ya usambazaji wa misaada na kulitenga jiji la Port-au-Prince limesema shirika la Umoja wa Mataifa la uhamiaji IOM.Vijana katika mji wa Tambura ulioko jimbo la Equatoria Magharibi nchini Sudan Kusini wanageuza mafunzo ya ufundi stadi kuwa nguvu ya amani na ustawi, mafunzo ambayo yalifanikishwa na ujumbe wa Umoja wa Mataifa wa kulinda amani nchini humo, UNMISS.Katika makala Selina Jerobon kupitia video ya shirika la Umoja wa Mataifa la kuhudumia wakimbizi anakupeleka Uganda kuona harakati za wakimbizi kutoka Jamhuri ya Kidemokrasia ya Congo, DRC kujikwamua kiuchumi baada ya machungu waliyopitia nyumbani kwao.Mashinani tutaelekea nchini Kenya kusikia ni kwa jinsi gani jamii katika maeneo kame wanakabiliana na mabadiliko ya tabianchi.Mwenyeji wako ni Bosco Cosma, karibu! 

VOA Express ni matangazo mapya yenye mwendo wa kasi yakiangalia habari mpya za mchana na maelezo ya maswala yanayohusu vijana na wanawake. Matangazo haya yanafuatilia habari zilizojitokeza nyakati za mchana na ripoti za kina za habari ambazo hazisikiki sana katika matangazo mengineyo.

In this conversation at the Review of Democracy, George Paul Meiu clarifies his concept of ethno-erotic economy and the commodification of ethnic sexuality; reflects on the role of objects in shaping political representations; discusses belonging and citizenship as well as mobility, memory, and materiality – and shares his insights concerning possible interpretations of the Greek God Dionysus episode at the Opening Ceremony of the Paris Olympic Games. Adrian Matus: You have done extensive research on East Africa, particularly Kenya. As a result, you published “Ethno-erotic Economies: Sexuality, Money, and Belonging in Kenya”[i], where you propose the concept of ethno-erotic economies to grasp what is going on in the tourist resorts of the country. Could you tell me a bit about your main findings concerning the Samburu ethnic sexuality and what they may tell us about belonging in today's postcolonial world more generally? George Paul Meiu: My project in ethno-erotic economy started in a very specific place in Kenya. Since the 1980s, young Samburu men from Northern Kenya have begun migrating seasonally to the coast of the Indian Ocean, where they sold souvenirs and danced for tourists, but also increasingly started developing relationships with women from Western Europe. By the time I started doing research in 2005, in Northern Kenya–where these men come from–some of the richest men in the area were in relationships with white women. For me, this raised all kinds of questions. How do you commodify ethnicity and sexuality in order to produce a certain kind of future at home? What does it mean for an indigenous population like the Samburu, who have been marginalized and peripheralized by both the colonial and independent states, to now seek a certain kind of economic emancipation by commodifying colonial stereotypes of themselves and of their sexuality? Increasingly, what I started seeing is that this is actually very little about sexuality, as such. This is not about what people do sexually. This is about all kinds of imaginaries that one brings in terms of tourist commodification, consumption and so on. What was really interesting for me was how these things reverberate beyond tourism. I ended up going back to some of these men's villages where I did the heavy part of my research and saw how the money that they brought home gave rise to all kinds of gossip and debates over what it means to make money through sex and feed your children and parents with it. All of these moral dilemmas raise questions about what it means to belong, to belong to that area and to an ethnic group. A lot of what these young men were also doing was trying to use the capital they acquired through sexuality to gain respectability. In many parts of the world today, people use sex economies to try to move to the West or other more affluent parts of the world. What was interesting for me here is that these young men did not. Most of them wanted to go back to their home village, where the value of the money was higher, where they had the comfort of being at home and where the ability to negotiate respectability was very different. This created all kinds of puzzles. What does it mean to be a young man in your early 20s, to already have so much money and to gain access to becoming an elder, a respected elder, through your sexuality? All these conundrums raise the issues over what it means to belong. This is a story about East Africa, about Samburu indigenous people and the colonial discourses of their sexuality. In many ways, it is closely related to the global phenomenon of intensified migration. We see the commodification of ethnic sexuality everywhere. What I mean by ethnic sexuality is the very modernist idea that we carry within our bodies something that we can call sexuality. On the one hand, we see across the world now a growing commodification of migrants. I am currently doing research in Romania. A lot of Romanian migrants in Western Europe– men and women–commodify their sexualities and sexual economies, as Eastern Europeans and Romanians. This fantasy has very strong repercussions. On the other hand, we see growing ethno-nationalism everywhere that plays out in the name of sexuality and ethno-sexuality. Sexuality becomes quite key in both consumption and governance in the contemporary world. AM: In your book Queer Objects to the Rescue[ii], you shifted and narrowed the focus of your investigation by pointing to objects that play a surprising role in shaping political imageries that represent queerness as a societal threat and the resulting practices to exclude queer people. Your claim is that, if we want to understand and critique homophobia, we need to understand the role of such objects. One of your central points is that plastic plays an important role in this type of representation, as Chapter 4 of this book argues. What are the main reasons behind associating plastic with queerness? GPM: The deployment of political homophobia has played a central role in morally legitimizing the sovereignty of the state. In many contexts, the state actually works to monopolize capital and claim monopoly on various forms of extraction and exploitation. In this very moment, it seems to me that when we talk about these things, such as moral policing and moral panics, our ability to imagine has become quite bankrupt. When we talk about homophobia, for example, we end up demonizing homophobes versus positioning ourselves as scholarly critics; activists on a position of superiority to those irrational Others who hate. While not condoning any form of hate or relativizing it, I do think that as social scientists we have a responsibility–ethical and political–to try to understand the conditions in which hate is reproduced, also. Thus, working on objects was not necessarily an attempt to narrow the focus, but to escape this discursive realm that keeps us trapped in a kind of liberal, emancipatory discourse versus irrational, backward, demonic hate dichotomy. We need to understand things differently. We need to step a bit outside. Objects, in a way, did that for me. The paradox of homophobia, xenophobia, racism, misogyny and hate towards migrants creates a globalized grammar of hate. If these things indeed are global, then that still does not explain how people and populations–vast populations across the world with very different contexts of life, work and governance– pick them up. These discourses have to be made to resonate. I was trying to look at those poetics. How does a leader come in front of the masses and say: “your children are in danger immigrants, are in danger of the homosexuals?” For people to pick up, I do not believe these discourses that just assume masses are these irrational, malleable things. In reality, we have to pay close attention to the sentiments and desires that they are expressing. Therefore, for me, objects became an interesting coincidental way to tap into the production of collective sentiments. While doing previous research on my first book in Kenya, I started seeing a lot of concern and panics over various kinds of objects, and then I thought, how might panic over various kinds of objects tell us something about the panics over homosexuals or immigrants? Just to give a quick example, early on in my research I came across a Facebook post by somebody in Northern Kenya who made a homophobic statement. The way it was formulated was quite intriguing for me as an anthropologist. It said that “homosexuality is a foreign plastic import that doesn't fit African chemistry”. There's a lot of cultural and historical baggage that goes into formulating and understanding what is being said here. For me, this resonated because I had already started working in northern Kenya on questions of plastic and panics over them.  The fact that there is a whole category of young men in the area called plastic boys, children of refugees who do not claim any belonging to clans or lineages in the area, and therefore–like plastic–seem to come from elsewhere and never attach themselves to any particular place, is significant. Plastic became a very evocative medium, object, or set of objects, that gave a certain kind of material expression to anxieties over belonging, autochthony, bodily well-being, and integrity, as well as to concerns over reproduction, whether biological or social. In that regard, objects give us the certainty of a definitive cause for all our troubles it's because of plastic, it's because of the plastic boys, it's because of this that we cannot live our lives fully as an ethnic group, as a nation, and so on. Something very similar, in fact, happens with the homosexual body. These objects, I argue in this book, enable a certain kind of displacement of meanings, but also of sentiments, anxieties, and desires, from a very diverse set of contexts, where they often have very legitimate reason to exist, particularly where opportunities of work and social reproduction have shrunk. Yet while these anxieties are very legitimate, their projection upon objects, whether it's plastic or the homosexual or the immigrant, can be very problematic. This is, in a way, how I think contemporary politics works, and therefore we do need to pay attention to these forms of displacement. When you have a sexuality politics that only looks at what it names; when we say we're studying sexuality or we're activists of sexuality and all we care about is sexual identification and sexual expression; we miss out on how sexuality ends up taking on anxieties, concerns and desires that have nothing to do with sex or sexual identity at all. Rather, they belong to other domains like work, reproduction and consumption sovereignty. AM: Could you tell us about your fieldwork and how you try to make sense of the objects you encounter? What methodologies do you prefer when trying to account for the role of commodification in the routes of violence and displacement? GPM: I think that my methodologies over the years have become messier and messier. I am doing things that I would never advise my graduate students to do because it is, in a way, messy. I do find myself more and more in need to embrace messiness in order to decentre certain discourses. A proper methodology about sexuality would be to do some participant observation such as interviews – to talk to people about sexuality. What I'm doing is a bit different in the sense that, in order to understand what sexuality politics is about or what the commodification of sexuality is all about, you need to look elsewhere. You need to leave sexuality aside and look at the places in which its effects or, or conditions of possibility emerge. I am studying homophobia, but I am putting homophobia on hold, and I'm going and looking at what plastic signifies before I can connect it back. I call these ethnographic detours with other anthropologists who have written them in a similar vein. These kinds of methodologies pursue ethnographic detours. In other words, rather than look straight on at the subject that we claim to observe, and only engage with the literatures pertaining to that subject or take that subject very literally, I am trying to walk in circles around that subject in order to see how its effects or conditions of possibility emerge or register beyond it. To be a scholar or an anthropologist of sexuality, I have to actually pay attention to labor and economic value. I have to pay attention to questions of ethnicity and autochthony. I have to pay attention to questions of commodity production and consumption. In other words, you have to be everywhere and nowhere. AM: Your most recent publication On Hate, its Objects, and the Poetics of Sexuality juxtaposes the Romanian and the Kenyan cases of highly mediatization panics over sexuality. You argue that one of the reasons of defending the “family values from the foreign plight” is determined by “a late capitalist political economy when sexuality—its politics and poetics—plays out in uncannily similar ways across the world” and creates “an interplay between globally circulating grammars of identity” that are able to resonate with inherited historical anxieties. What creates the objects of hate in these cases? Could you expand on such patterns of panic? GMP: I think I can try to distil two patterns, maybe through an example or two, to help. Because one of the key issues of this modularity of objects of hate, whether we talk about the immigrant, whether we talk about the sexual other, whether we talk about various forms of sexualized indigenous people or racialized others and so on, there is something quite similar happening across the globe. For instance, the fact that Russia has anti-LGBTQ politics and the fact that previously Bolsonaro's Brazil had similar politics, those things resonate with one another. You cannot say that these are separate places, separate cultures –we live in a global world. We recognize the enemy, as it were, by virtue of its appearance everywhere. But what I am arguing as an anthropologist is that we cannot stop there. The work that this does in every place is really important to pay attention to. One interesting example was a few years ago when radical right protesters in Brazil, for example, protesting for family values, anti-LGBTQ policies, or against what they call “gender ideology”. Any discourse or film or culture production associated with gender and sexual diversity was depicted as somehow threatening to the fabric of a nation or a culture. When these protesters gathered in Rio in front of a venue where queer and feminist theorist Judith Butler was to give a talk, they produced an effigy of Judith Butler dressed as a witch and set it on fire as though to cleanse, as it were, the nation state of the plight of “gender ideology”. To me, what happened there of course is scary, but if you take a deep breath and try to analyse ethnographically what is going on there, it gives you a sense of the quite complex grammars through which this sort of sexuality politics and ethno-nationalism plays out. There is a growing sense of ambiguity and uncertainty around the center. I argue in my book Queer Objects to the Rescue: Intimacy and Citizenship in Kenya that you do not need to be queer for elements of your life to already have been deeply non-normativ

In this series of radio programs, the producers at a newly established radio station, Fereiti FM in Kenya, inform the listeners of their region about Transition Minerals and a Just Energy Transition. All programs are produced by Mario Kuraki (Rendille) and Damaris Lenantare(Rendille). Interviewees: Alex Lemayian (Rendille). Angelo Seitalo (Samburu). "Anania2" by the Baba Project, used with permission. "Burn your village to the ground", by The Halluci Nation, used with permission.

In this series of radio programs, the producers at a newly established radio station, Fereiti FM in Kenya, inform the listeners of their region about Transition Minerals and a Just Energy Transition. All programs are produced by Mario Kuraki (Rendille) and Damaris Lenantare(Rendille). Interviewees: Alex Lemayian (Rendille). Angelo Seitalo (Samburu). "Anania2" by the Baba Project, used with permission. "Burn your village to the ground", by The Halluci Nation, used with permission.

En la 1334-a E_elsendo el 30.07.2024 ĉe www.pola-retradio.org: • Jam post kelkaj tagoj en Aruŝo, Tanzanio okazos la 109-a Universala Kongreso de Esperanto, El interparolo kun la 1-a vicprezidanto de UEA, Fernando Maia ni ekscias i.a. pri la kampanjo  partoprenigi  afrikajn esperantistojn, pri planata kongresa informado kaj okazinta pasintsemajne interesa renkontiĝo de diplomatoj en la kunteksto de la UK en la itala ambasado en Hago. • En la interparolo kun Fernando Maia ni levis la demandon pri la ĉi-jara 5-a Virtuala Kongreso kaj tre rapide eblis ekscii detalojn pri ĝi en koncerna Gazetara Komuniko, kiun ni ankaŭ prezentas en nia elsendo. • En la kunteksto de la proksimiĝanta UK al afrika temo estas dediĉita nia sciencrubrika informo – pri voĉa komunikado de elefantoj, baze de esploroj en la kenja Samburu-rezervejo kaj en la Nacia Parko Amboseli lime de Tanzanio. • En la komencaj aktualaĵoj ni informas pri omaĝaj solenaĵoj memore al la 80-a datreveno de la Varsovia Insurekcio 1944; pri pionira monografio pri rilatoj inter Tajvano kaj Pollando; pri nova turisma atrakciaĵo de Krakovo. • La apudanta la programinformon foto rilatas al la sciencrubrika temo pri la voĉa komunikado de elefantoj. • En unuopaj rubrikoj de nia paĝo eblas konsulti la paralele legeblajn kaj aŭdeblajn tekstojn el niaj elsendoj, kio estas tradicio de nia Redakcio ekde 2003. La elsendo estas aŭdebla en jutubo ĉe la adreso: https://www.youtube.com/results?q=pola+retradio&sp=CAI%253D I.a. pere de jutubo, konforme al individua bezono, eblas rapidigi aŭ malrapidigi la parolritmon de la sondokumentoj, transsalti al iu serĉata fragmento de la elsendo.

It's the middle of the night, and somehow I have returned to the mountains and plains of Northern Kenya. In a language I can understand only while dreaming, I have been invited to skim mud from the surface of a freshly dug singing well with a carved wooden cup. Voices rise above the trumpeting of elephants and the bleating of goats. My body awkwardly recalls the gestures of this ritual. An upward whistle follows every earthly bow according to a rhythm passed from voice to voice through generations.Suddenly, I awaken in my bed — a world away, thick with fatigue, and feeling vaguely bereft. Did I fail the task? Now, how will that murky groundwater ever run clear? My senses tenderized by the dark, I shuffle through my unlit home and touch the minor attributes of this particular life: a thick cashmere throw I bought along the Irish coast, the flecked stone countertops my children love to run their hands along, the soft, sage leaves of a potted plant. Our home seems to have settled back into its bones in our time away. The garden has filled greenly in the monsoon rains, and plump raspberries are ready to be picked and eaten. For the Samburu, the semi-nomadic pastoral people of Northern Kenya, daily life is organized according to the law of water, blood, milk, and meat. The sacred dwells in higher places. Homes are shoulder-height and constructed of straight sticks mixed with mud, dung, and ash paste. They are situated such that a Samburu must bow toward the mountain each time he enters. A circular briar enclosure keeps the camels, cows, and goats in and the leopards and lions out.Our friend, Tilas, explains that the marbling on his calf came from the blaze of a lion's paw, a relic from when he was a young warrior, freshly circumcised, with an able spear. He touches each plant, naming its properties and uses as we walk. Tilas introduces us to the stars, explaining how they determine when and for what his people pray. He traces a line from Alpha Centauri to Beta Centauri to Gacrux at the tip of the Southern Cross. When asked about his home, he nods over the mountain: “Under the full moon, it's a six-hour walk.” In recent years, the Samburu have built an indigenous-owned conservancy for wildlife, the first orphanage of its kind in Africa. Reteti is home to an absurdly cute troupe of 47 baby elephants. Five times daily, they are bottle-fed goat milk provided by herders from the surrounding villages.“Elephants remember everything; we help them remember they belong.”When new orphans arrive, often in the aftermath of trauma, the keepers cradle them, sleep alongside them, and surround them with the healing chants they learned around the singing wells of their youth — sometimes night and day for weeks. After years of care and intentional preparation, the elephants are returned within their adopted family systems to the lands from which they came.“Most of us have been displaced from those cultures of origin, a global diaspora of refugees severed not only from the land but from the sheer genius that comes from belonging in symbiotic relation to [it].” ― Tyson Yunkaporta, Sand Talk: How Indigenous Thinking Can Save the WorldIt's not that I long for any home but this one. Lord knows I bristle at the implicit expectations of women even in this privileged world — expectations that pale in comparison to the norms of most women's lives around the world. But it is a transmission of the spiritual force of symbiosis to be among the Samburu. Some primal memory stirs in proximity to a culture that still listens for water in the earth and prays according to the mountains, stars, and seasons. Indeed, there is earthly sanity — “sheer genius” — in remembering that we are not orphans among the family of things and that our rightful place is as an intermediary, guardian species.As daylight rises, I climb a nearby mountain to survey the valley beneath. This valley contains the daily rituals of my human life. It is where I drive my children to school and share meals with friends. From this vantage point, I can close my eyes and imagine buildings and highways gently swept like eraser shavings from a living canvas, revealing a landscape beneath our human claim. When I dream of singing wells, I remember an irreducible wilderness, a relationship that has always been — and find solace in it.The Guest House is a reader-supported publication. To receive new posts and support my work, consider becoming a free or paid subscriber. Get full access to The Guest House at shawnparell.substack.com/subscribe

Au Kenya, 4 millions de jeunes filles sont excisées chaque année, selon une étude de l'Unicef publiée en 2021. Cela représente une jeune fille sur cinq. Cette pratique est particulièrement forte dans la province du Nord-Est, vers la Somalie, le comté de Samburu, dans le nord du pays, mais aussi dans la vallée du Rift. Le Rift, c'est le pays des coureurs. On dit d'Iten, petite ville perchée à 2 400 mètres d'altitude, qu'elle est la maison des champions. Là-bas, les coureuses excisées portent ce secret en silence. De notre envoyée spéciale à Iten, Depuis 2011, l'excision est interdite par la loi kényane. Malgré cela, la pratique perdure, notamment dans les zones rurales, comme le comté de Marakwet. Magini Serem est directrice des affaires sociales du comté d'Elgeyo-Marakwet. Elle témoigne : « L'année dernière, dans le district de Marakwet-Est seulement, 27 000 filles ont été excisées. Le pourcentage pour tous les districts de Elgeyo-Marakwet s'élève à 21 %. » La directrice des affaires sociales du comté explique : « Ils suivent les étoiles, le conseil des sages en suit deux, mâle et femelle. Quand la femelle est très productive, c'est là qu'ils excisent. Puis, ils bénissent les moissons, car l'excision s'accompagne de célébrations. Les excisions se font dans la forêt qui n'est pas accessible à l'administration. »L'excision a un impact dévastateur sur le corps et le mental des femmesLes conséquences de l'excision sont lourdes : infections chroniques, difficultés à uriner, douleurs durant l'acte sexuel, risque de mortalité accru durant l'accouchement. Dans le comté d'Elgeyo-Marakwet, c'est l'excision type 3 qui est pratiquée. Jonathan Tanui, responsable de la santé de la reproduction du comté : « Dans ces communautés, quand ils excisent, ils enlèvent tout : les lèvres supérieures et inférieures et le clitoris. C'est dévastateur. » À écouter aussiJournée mondiale de lutte contre les mutilations génitales fémininesJonathan Tanui détaille les conséquences de l'excision sur les performances sportives : « Les muscles, les nerfs sont affectés. Les filles sont excisées très jeunes et le traumatisme cause aussi des problèmes comme la dépression, l'esprit est affecté. Sachant tout cela, si nos athlètes, nos championnes pouvaient s'exprimer là-dessus, cela réduirait le nombre d'excisions dans le comté. »Ida Jerotich s'entraîne pour devenir coureuse professionnelle, malgré son excision. À 25 ans, elle court 30 kilomètres par jour, puis fait des ménages en ville, pour gagner sa vie. Elle vient du district de Marakwet-Est. À 20 ans, sa mère a décidé qu'il était temps pour elle d'être excisée : « Je me suis enfuie. Je suis allée dans un autre village, puis je suis tombée enceinte. Alors, je suis rentrée chez moi », témoigne-t-elle. C'est alors qu'elle est excisée : « Pendant l'accouchement, je ne sais pas ce qui s'est passé, mais elle m'a excisée. Après l'excision, j'ai pleuré longtemps parce qu'elle m'a forcée. Je souffre encore. »Entre 1998 et 2022, le taux d'excision au Kenya est passé de 38 à 15%, mais les chiffres remontent, car de plus en plus, des familles ont recours à l'excision médicalisée. À écouter aussiLa vallée du Nil, aux origines de l'excision

This this TALK ONLY episode of Flow State, Bobby shares his struggles with defining his own goals without the structure of a job or school. He also shares a story about the Samburu tribe that used self created challenges leading to flow experiences to create growth and fulfillment within their tribe. --- Send in a voice message: https://podcasters.spotify.com/pod/show/flow-state/message

David Chancellor is a multi award-winning documentary photographer. His work brings him across the world, from the sombre mountains of Scotland, to the tribal lands of Kenya and, more recently, the arid plains of Saudi Arabia. A regular contributor to National Geographic, he has participated in numerous group and solo exhibitions, exhibited in major galleries and museums, and published worldwide. Recognized by World Press Photo, the Taylor Wessing National Portrait Prize and Pictures of the Year International, David published the monograph ‘Hunters' in 2012. His work continues to examine mankind's complex relationship with the natural world. Visually reminiscent of 19th-century daguerreotypes, David's photographs are arresting, engaging, and thought-provoking. His passion for his work allows him to consistently succeed in navigating the minefields surrounding his chosen subjects. The resulting bodies of work never fail to draw people in and create a space for a much-needed dialogue. David has won over 50 awards for his work, including Nikon Photographer of the Year multiple times, World Press Photo Award for Elephant Story, Sony World Photography Award for his project Lion, Veolia Environnement Wildlife Photographer of the Year Award for Hunters, World Understanding Award, Environmental Vision Award and Best Long Form Documentary story in Pictures of the Year International for his projects Hunters, Butterflies and Warriors and A Gamekeeper's Life.  He was recently awarded the Siena International Photography Prize for best documentary story With Butterflies and Warriors – shot entirely in the northern rangelands of Kenya over a period of 13 years, the project follows a generation of Samburu warriors as they metamorphose from boys to men. David's work appears in numerous global publications, including National Geographic, The New York Times, Time Magazine, The Independent, The Telegraph

Christmas on Safari is the perfect way to make the holiday about time together, about sharing beauty and awe and magic with those you love. In this short episode, I speak about what it is like to be on safari over Christmas, and tell a  Samburu story about the creation of the stars. Happy Christmas Everyone! www.tintrunksafari.com Instagram: @tintrunksafari

Deep in Northern Kenya, former Samburu warriors who have turned their skills to caring for baby elephants, are determined to carry on their work rescuing orphaned elephants. But as the region struggles with the worst drought for decades, can they still rewild them? Traditionally Samburu warriors are not only charged with protecting their community, but with caring for their livestock. Now they have turned their attention to raising elephants. At Reteti Elephant Sanctuary, they rescue baby elephants that have been injured, orphaned or abandoned. They look after them, rehabilitate them and release them back to the wild. It is transforming the way local communities relate to elephants, in a way that benefits both humans and animals. But drought has meant their rewilding programme has been put on hold until the rains come.

It was more than 60 years ago that a 26-year old Jane Goodall entered the Gombe Stream National Forest in Tanzania with a notebook and pen and observed a chimpanzee she'd named David Graybeard use a twig to coax termites up from their nest. The discovery, along with others she made about how chimps play with toys and care for each other, erased for her the divide thought to separate humans from the animal kingdom. Her scientific work has also led her to a lifetime devoted to animal conservation, redefined to include the needs of local people and the environment. Goodall, along with two international conservation champions she's inspired, join us to talk about the future of the movement. Guests: Jane Goodall, primatologist, anthropologist and conservationist. She's co-founder of the Jane Goodall Institute, which is devoted to the protection of great apes and their habitats. Her books include of "In the Shadow of Man" and "The Chimpanzees of Gombe: Patterns of Behavior." Jean-Gael "JG" Collomb, chief executive officer, Wildlife Conservation Network, which connects philanthropists with a global network of field-based conservation leaders Jeneria Lekilelei, Samburu warrior; director of community conservation, Ewaso Lions

It's not easy being an elephant these days. Devastating droughts (exacerbated by climate change), encroaching development, and relentless poachers force elephants across Asia and Africa to go on the run, literally, in the pursuit of food, water and, a place to call home.   Executive Producer Lucinda Axelsson (“Elephant Diaries”, “Elephants of Samburu”, “Meerkat Manor”) of the fascinating National Geographic series “Secrets of the Elephants” joins Ken on the podcast to discuss the almost insurmountable obstacles — largely manmade — facing elephants today and the extraordinary adaptability and intelligence that keeps these remarkable animals one step ahead of extinction. Lucinda takes us behind the scenes with the production team, which managed to capture some extraordinary, never-before-seen moments in the wild, and shares her own “secrets” about what keeps drawing her back to the elephants' special world.   “Secrets of the Elephants”, which is nominated for Outstanding Documentary or Nonfiction Series and Outstanding Cinematography for a Nonfiction Program, is available for streaming on National Geographic.   Hidden Gem: “Three Salons at the Seaside”   Follow: @oxfordscientificfilms on Instagram and @oxfordsf on twitter @topdocspod on Instagram and twitter

Elimu ni moja ya nyenzo zenye nguvu zaidi za kuleta mabadiliko kwa watu binafsi na jamii na ndio maana katika miongo miwili iliyopita, serikali ya Kenya imefanya mageuzi mengi ili elimu ya msingi iwe bure na ya lazima kwa watoto wote walio katika umri wa kwenda shule. Hata hivyo, watoto wengi bado hawako shuleni kutokana na umaskini, miundombinu duni, kutelekezwa na wazazi na matatizo ya kiafya hasa katika maeneo masikini. Sasa shirika la Umoja la kuhudumia watoto UNICEF limeamua kuingilia kati kwa kushirikiana na wadau kusaidia. Flora Nducha na maelezo zaidi.Katika Kaunti ya Dandora jijini Nairobi ambako wakazi wengi ni walala hoi, watoto kwenda shule ni mtihani unaoanzia kwa wazazi kama Wambui Kahiga mama wa Octavia mtoto mwenye umri wa miaka 10.Wambui anasema, “shida zangu kubwa sasa hivi ni chakula, mavazi , kulipa gharama za shule na ghara za kulipia nyumba. Kibarua ninachopata wakati huu ni cha kufua nguo na hakiaminiki kuna wakati napata na kuna wakati nakosa. Najihisi vibaya kwani ingekuwa mapenzi yangu , Octavia angekuwa alianza shule kitambo.”Kwa mujibu wa UNICEF umasikini ndio sababu kubwa inayowafanya wazazi kushindwa kuwapeleka watoto shule na sasa shirika hilo linashirikiana na wakfu wa Elimisha mtoto (EAC) na wanaendesha programu ya elimu zaidi ya yote kupitia mradi wa “Njoo shuleni” ili kuwafikia watoto wote kama Octavia na kuhakikisha wanapata haki ya elimu.Elizabeth Waitha ni afisa elimu wa UNICEF Kenya anasema “mara tunapobaini watoto ambao hawana fursa ya elimu, tunawasajili na tunaweza kuwasaidia na vifaa vya shule ambavyo vinapunguza mzigo kwa wazazi kuweza kuwasaidia watoto wao kwa ajili ya kusoma”.Na hii inaleta faja na matumaini kwa watoto na wazazi kama kwa mama wa Octavia akisema, “Octavia yuko shuleni , na sasa ambavyo anasoma naona maisha yake yatabadilika , yatakuwa maziri hata mimi atakuja kuniinua.”Kwa UNICEF “Elimu ni haki ya msingi ya binadamu na kila mtoto anapaswa na anahitaji fursa ya kupata elimu na uelimishaji mkubwa unahitajika kuhakikisha kwamba kila mtoto anasoma.”Kulingana na takwimu za Educate A Child (EAC) kuna watoto milioni 1.3 wa umri wa kati ya miaka 6 hadi 13 ambao hawasomi nchini Kenya.Mradi huu unafadhiliwa na mfuko kwa ajili ya maendeleo wa serikali ya Qatar na unatekelezwa katika kaunti 16 nchini Kenya ambazo ni Baringo, Bungoma, Garissa, Isiolo, Kajiado, Kilifi, Kwale, Mandera, Marsabit, Narok, Samburu, Tana River, Turkana, Wajir, West Pokot, na katika makazi yasiyo rasmi ya jijini Nairobi.

Everyone, meet Katie, otherwise known  (by me!) as Dr. Doolittle. She is an animal whisperer in many ways and has devoted her life, with her husband Jeremy and three small children,  to living in the African bush and helping ensure the success of orphaned baby elephants being reintroduced back  into the wild of Northern Kenya. ...The best part, she has done this together with the Samburu community, who have lived side by side with these elephants in the area for generations, and who are leading the charge in making sure it stays that way. Katie thinks out of the box and as you will hear in our conversation, it's working! Enjoy! www.tintrunksafari.com Instagram: @tintrunksafari

W 2022 roku do Kenii przyjechało blisko 1,5 mln turystów. Większość z nich odwiedziła parki narodowe, dzięki którym Kenia należy do najpopularniejszych państw na turystycznej mapie wschodniej Afryki. Dzikie zwierzęta takie jak lwy, słonie czy żyrafy przyciągają, podobnie jak krajobraz, który w południowej części kraju zdominowany jest przez rozległe sawanny. Tymczasem na północy królują pustynie i półpustynie. Turyści docierają tam rzadko, podobnie jak zainteresowanie kenijskich władz, które traktuje region po macoszemu. Do gospodarzy tamtych ziem należą Samburu - krewniacy Masajów - wciąż prowadzący tradycyjny, pasterski tryb życia. (Początek rozmowy: 21'35")

Ukame unaoendelea Pembe ya Afrika umeathiri shule zaidi ya 100 katika kaunti ya Turkana Kenya na kusababisha watoto wengi kuacha shule. Sasa shirika la umoja wa Mataifa la kuhudumia watoto UNICEF nchini Kenya kwa ushirikiano na mradi wa Educate a Child wanaisaidia serikali kusajili watoto shuleni na kuhakikisha waliosajiliwa wanasalia shuleni."Niliacha shule nikaenda mitaani, Maisha mitaani yalikuwa magumu sana, njaa kila siku na nilikosa mahali pa kula na kulala.”Huyo ni Emmanuel Ekiru mwenye umri wa miaka 10 mmoja wa wanafunzi walioathirika katika kaunti hii ya turkana na kulazimika kuacha shule, ambapo takwimu za UNICEF zinaonyesha kwamba zaidi ya wanafunzi 22,200 wameathirika na ukame huo na karibu shule 40 hivi sasa hazina huduma za kutosha za maji safi na salama.Ukame huo pia umesababisha hali ngumu ya maisha na kushindwa kujikimu kwa familia nyingi, Teresa Asinyen ni mama wa Emanuel anasema ili kukidhi mahitaji ya familia “ Imeniladhimu kusenya kuni na kuuza na pia kufanyakazi za ndani kwenye nyumba za watu. Natumia fedha ninazopata kulisha watoto wangu . Kulikuwa na ukame mbaya wati wa janga la COVID-19, na shule zilizpofungwa watoto walikwenda kusaka chakula, nilihaha kulisha watoto wangu na mara nyingi walijilisha wenyewe.”Lakini sasa UNICEF kwa kushirikiana na mradi wa Educate a child au elimisha mtoto wanaisaidia serikali kurejesha shuleni watoto kama Emmanuel na kusajili wapya huku pia wakiwapa mlo shuleni . Hadi kufikia sasa Watoto 157,000 wamefaidika na mradi huo akiwemo Emmanuel. Mwalimu Mary Ikay kutoka shule ya msingi ya Nakwamekwi ndiye aliyeenda kuzungumza naye, “Niliweza kukutana na Emmanuel nikajaribu kuzungumza naye kama mwanangu , nikamuuliza shida ilikuwa ni nini , ndipo nikaweza kumleta shuleni na mwalimu mkuu alichukua hatua kumsaidia, kuzungumza naye na kumpatia mahitaji ambayo hakuwa nayo ili aweze kuendelea na masomo na pia kumuingiza kwenye program yam lo shuleni.”UNICEF inasema lengo ni kufikia watoto 48,000 walioacha shule na kuwarejesha shuleni katika kaunti nne ikiwemo Turkama, West Pokot, Baringo na Samburu.Lakini kwa Emmanuel sasa mambo yamebadilika hata ana ndoto, “Nikienda shule sasa nafurahia masomo , nikiwa mkubwa nataka kuwa daktari"

In this episode of the Wild Eye Podcast, Andrew Beck catches up with Dr Shivani Bhalla of Ewaso Lions.We are very excited about a currently unlisted conservation safari which Andrew will be hosting to Samburu in November 2023 which aims to raise funds for Ewaso Lions and several other organisations in the Samburu landscape.For more information on Ewaso Lions heads to https://ewasolions.org/For more information on the Conservation Safari we are running in Partnership with Ewaso Lions head to https://bit.ly/3EPY4nV

Send us a Text Message.Kristen Kosinski is a former Paramount TV executive, entrepreneur and former director of the Samburu Project, an executive coach and a multiple dream life coach. Join this fun and funny episode of THE SOULFAM PODCAST with Diana and Lexi where Kristen shares her intense, funny, life-filled experiences in personal development, executive leadership, non-profit organizations and how to make dreams come true.  In this no-holds barred conversation, Kristen reveals the importance of personal development and emotional/mental/physical and spiritual work for greater success in work and relationships. Kristen, followed by thousands on LinkedIn, coaches groups and individuals in identifying, visioning and taking steps to bring life goals and missions to fruition on this Earthly plane. No cupcake, Kristen has faced her own demons and trauma while simultaneously first becoming a successful executive and then by building a meaningful and effective non-profit organization that served as many as 100,000 people in Samburu, Kenya. The organization she founded and ran for 10 years -- The Samburu Project -- built wells of potable, healthy water to drink, cook and farm  for villages whose people previously spent days in search of clean water.  Now, having returned to the US full-time, Kristen coaches and leads women's entrepreneurial empowerment groups, men's empowerment groups, mixed leadership groups and individual  and corporate consulting. Kristen can be found on LinkedIn, @kristenkosinski on Insta and Facebook and at www.kristenkosinski.com. Hope you enjoy this lively, empowering, revealing conversation and hope you'll be inspired to follow and create your own dreams. Thank you for your interest in consciousness, spirituality, entertainment, science and much more. With love from THE SOULFAM PODCAST.  Oweli Supplements (www.Oweli.com) and www.CBDpure.com, sponsors of the podcast, have graciously offered a coupon for free shipping and 15 percent off with the coupon code SOULFAM. Lexi and Diana both takes these supplements whose products support everything from your eye health to immune system to your protein intake to your brain's neurological health. CBD Pure is one of the very best CBD's on the market with high grade ingredients. Order now with SOULFAM in the coupon code. Support the Show.@dianamarcketta@lexisaldin@thesoulfampodcast

Shirika la Umoja wa mataifa la Afya duniani, WHO kwa ushirikiano na serikali ya Kenya wanasambaza msaada wa chakula tiba cha dharura mahsusi kwa watoto walio na utapia mlo sugu. Watoto hao wanatokea kaunti za Samburu, Turkana na Isiolo ambako ukame na njaa vimepiga kambi. Watoto takriban 10,000 watapata chakula hicho kilicho tayari kuliwa. Thelma Mwadzaya amefuatilia operesheni hiyo na kutuandalia Makala hii. 

Den Yarumal Missionaren verdankt es Irene Naanyu Lenawuatoop, dass sie nicht schon als junges Mädchen verheiratet wurde, sondern zur Schule gehen konnte. Mittlerweile hat die junge Frau ihr Universitätsstudium abgeschlossen und setzt sich, gemeinsam mit den Yarumals, für die Mädchen und Frauen in ihrer Heimat Samburu ein.

La COP27 bat son plein en Égypte. Un thème sera abordé, celui du sort des femmes face au changement climatique. Le Kenya, fait face à une importante sécheresse, la troisième en l'espace de dix ans. Le comté de Samburu, au nord du pays, n'y fait pas exception. C'est un des plus frappés par le manque d'eau bouleversant le quotidien des femmes. Dans le village de Sirata, les femmes gèrent le foyer au quotidien. Arborant leurs grands colliers de perles multicolores, elles s'occupent des enfants et des repas de la famille. Mais elles subissent de plein fouet les effets de la sécheresse. Anastasia Lesootia a emménagé ici lors de son mariage, à ses vingt ans. Elle en a aujourd'hui 46. Assise dans sa manyatta, ces habitations traditionnelles en bois recouvertes de bâches, cette maman de huit enfants décrit un quotidien difficile. « Il y a tellement de défis ici. Je suis arrivée pour mon mariage, il y a 26 ans, j'ai toujours connu des périodes sèches, mais jamais comme celle-ci. Tout meurt, les vaches, les chèvres, les chameaux, les ânes. Et nous, on reste ici impuissants avec les enfants. Il n'y a plus rien pour eux. Il arrive que nous restions quatre jours sans manger », déplore-t-elle. Près de 3,5 millions de Kényans sont déjà en situation d'insécurité alimentaire. Anastasia n'a plus qu'une vache sur 47 et plus que trois chèvres sur 68… Son bétail est décédé sur la route à la recherche de pâturages. Les quatre dernières saisons des pluies n'ont pas été au rendez-vous. Et les prévisions pour la saison actuelle, qui a commencé en octobre, sont mauvaises. Autour de son village, tout est asséché, y compris la source d'eau habituelle. Marcher 40 kilomètres par jour enceinte pour avoir de l'eau « Désormais, nous allons à une autre à dix kilomètres. Nous partons tôt le matin, là, c'est déjà la mi-journée les femmes qui y sont allées aujourd'hui ne sont pas encore rentrées, elles vont revenir vers 15 heures, précise Anastasia. Nous avions une source d'eau plus proche, mais elle n'est plus bonne, car les éléphants et d'autres animaux viennent aussi y boire. » Pour aller remplir son bidon d'eau, Anastasia Lesootia dit devoir faire plusieurs pauses sur le chemin. Car elle est enceinte de son neuvième enfant. Et l'accouchement est pour bientôt. Comme elles, de nombreuses femmes dans la région voient leur grossesse affectée par la sécheresse. C'est ce qu'a constaté Lucy Mbae, infirmière dans un centre médical de Samburu. « À cause de la sécheresse, les femmes enceintes marchent parfois jusqu'à 40 kilomètres par jour pour chercher de l'eau, elles doivent la pomper et porter le bidon rempli jusqu'à chez elles. Elles secouent aussi les arbres pour faire tomber des branchages pour leurs chèvres, nous explique Lucy Mbae. Ces efforts, qu'elles fournissent tandis qu'elles sont enceintes, entraînent des accouchements prématurés ou des fausses couches. Nous n'en avions presque pas auparavant, mais cette année, à cause du manque de pluie, nous assistons à une explosion de leurs nombres. » Malgré tous ces défis, Anastasia Lesootia ne se voit pas partir de Sirata. « Pour aller où ? » demande-t-elle. Mais elle ne voit pas non plus comment une saison des pluies pourrait améliorer son quotidien. Ayant désormais perdu presque tout son bétail et face aux sécheresses répétées, son seul espoir, dit-elle, repose dans l'aide humanitaire. ► À écouter aussi:  • Kenya: la sécheresse à Samburu entraîne l'insécurité alimentaire [1/2] • Kenya: face à la sécheresse, la vie pastorale en danger [2/2] • Sécheresse au Kenya, le grand dérèglement

Stephen Mutinda Mutuku is a teacher, youth leader, and activist who lives and works in Northern Kenya. This area is vast and rural, with poor roads and infrastructure, leaving a very small footprint for the Kenyan state and local police to address crime and other forms of violence that regularly occurs in these northern communities. Though these crimes are not large enough to be understood as an intra-state "conflict" by most conflict analysts, it is certainly coordinated and widespread, representing to some degree a challenge to state authority that is headquartered in Nairobi, over 500 miles away.  Cattle rustling has been cited as the main cause of insecurity in places like Marsabit, where I spoke to Mr. Mutuku by phone. This practice undermines the security protocols that are aimed at ending killings and banditry in Kenya's largest county by land mass. Civilians have died in the north as a result of this violence, and, according to the Marsabit County Commissioner, is its primary security concern. From the state's perspective, cattle rustling isn't isn't only a crime but a deeply entrenched retrogressive tradition among the pastoralist communities. In a single operation last year, police uncovered and seized over 300 guns and 3,000 rounds of ammunition from tibes engaging in the practice. I visited South Ethiopia and North Kenya last year and saw first hand the cattle in question. Tribes like The Samburu, Rendille, Turkana, Daasanach and other warriors usually raid neighbouring communities and return with hundreds of cattle. While others may think this is a barbaric practice, these tribes consider it an act of bravery that earns them accolades from young women and elders. Cattle rustling was also a way of replenishing the communities' stocks after their herds perished during droughts, getting livestock stolen by bandits from other communities or getting animals to pay as dowry. It has now resulted in a continuous upheaval of violence that gets very little attention because it doesn't readily meet the conventional stereotypes we hold around African conflicts. I spoke with Mr. Mutuku about this, how he is helping to reshape his community through re-education and positive interference among the youth to disengage from these practices, and how this conflict is shaping the security norms in the north of the country. 

What do you do when there is no water and most of the community you're trying to help packs up and migrates, leaving behind those who are too old or weak to walk? This is just one of the challenges the World Concern program team in Samburu, Kenya, are facing amidst a complex crisis like drought. Joseph Muigai and Faith Nasieku share how the need for innovative, long-term solutions—and prayer—are needed to help families survive.

Samburu county, in northern Kenya, is one of many places where it is normal for girls as young as 11 to be married, often to men more than three times their age. These marriages are additionally traumatic because the child brides are forced to undergo female genital mutilation the day before the wedding. For this documentary Lisa-Marie Misztak meets Josephine Kulea, a remarkable Samburu woman on a quest to stop these practices deeply embedded in her culture. Lisa-Marie also meets the girls Josephine has taken under her wing, who are now rediscovering childhood and getting an education.

We're back for our Season 3, Episode 12 of Survivor. Why would anyone want to go on vacation with Tom? Should Teresa have done a better job scheming against Lex? Can Teresa survive without anymore Samburu allies? Will Season 3 make or break Survivor? ----------------------------------------------------------------------------------------------- Follow us on Twitter @Magic3TVPod and @ChrisXAppleSawc Buy something will ya at the Magic Number is 3 Merch Store And learn more about The Magic Number is 3 Here --- Send in a voice message: https://podcasters.spotify.com/pod/show/magic-3-tv/message

— It's been a chaotic day.  There are angry customers at work.  Your daughter misbehaved at school, and you need to talk to the principal.  The car won't start.  That sort of day. Stop.  Control.  Reset.  Take ten deep breaths.  Sing.  Listen to soothing music.  Walk into a garden and watch the birds. The human brain is an efficient, pragmatic, functional engine, of unfathomable complexity -- with the ability to invent, remember, project, and see relationships among people and ideas. I love my brain.  I wouldn't even go to the mailbox without it.  My brain has allowed me to function and prosper in this uber-complex modern world. But all too often our brains run amok and drive us crazy. To retain sanity, we must not let our think-too-much-know-it-all-brains overtake the castle.  In this podcast we will explore both our human and our animal consciousness and seek to understand why it is so vital to reach deep inside and listen to the Nature-Self within. Valeria Teles interviews him — Jon Turk — the author of “Tracking Lions, Myth, and Wilderness in Samburu , The Raven's Gift: A Scientist, a Shaman, and Their Remarkable Journey Through the Siberian Wilderness  — among other titles. Jon Turk earned a Ph.D. in organic chemistry in 1971 and was nominated by National Geographic as one of the Top Ten Adventurers of the Year in 2012.  Between these bookends, Jon co-authored the first college level environmental science textbook in North America, followed by 30 additional texts in environmental, physical, and earth sciences.  At the same time, he kayaked around Cape Horn and across the North Pacific from Japan to Alaska, mountain biked across the northern Gobi in Mongolia, and made numerous first ski descents and first rock climbing ascents around the globe.  During extended travel in northeast Siberia, Jon's worldview was altered by Moolynaut, a Siberian shaman, and his later books reflect these spiritual journeys.   Jon has published four trade books:  Cold Oceans (HarperCollins), In the Wake of the Jomon (McGraw Hill), The Raven's Gift (St Martin's Press) and Crocodiles and Ice (Oolichan Press). Tracking Lions, Myth, and Wilderness in Samburu delves more deeply into a “mind-body-spirit” theme, supported by adventure storytelling, integrated with an anthropological view of the role of art and mythology in human development. To learn more about Jon Turk and his work, please visit: jonturk.net       — This podcast is a quest for well-being, a quest for a meaningful life through the exploration of fundamental truths, enlightening ideas, insights on physical, mental, and spiritual health. The inspiration is Love. The aspiration is to awaken new ways of thinking that can lead us to a new way of being, being well. 

Raphael Leshore has lived his entire life in the remote region of Samburu, Kenya. As a child, he walked for a day and a half – one way – to his boarding school, where he was introduced to Jesus. He spent his youth protecting his community as a Moran warrior and is now a young elder in his village (as well as a World Concern staff member), giving him a unique opportunity to share his faith and disciple other Morans and members of his community, whom he knows so well.

Katika kuelekea siku ya bahari duniani ambayo kila mwaka huadhimishwa Juni 8 tutakuletea sauti za watu mbalimbali wakizungumzia kwa nini bahari ni muhimu kwao. Maudhui ya mwaka huu ya siku ya bahari ni “kuhuisha hatua ya pamoja kwa ajili ya bahari” ikichagiza serikali, mashirika, asasi za kiraia na wadau wote kuchukua hatua ili kuilinda bahari na rasilimali zake kwa faida ya kizazi cha sasa na vijavyo . Na katika kusisitiza umuhimu huo wa bahari leo tunaanzia Kenya kaunti ya Samburu kwa mwananchi Bernadatte Loloju akieleza kwa nini bahari ni muhimu kwake na kwa Wakenya wote “Bahari kwangu inamaanisha uhai , kwasababu ya nini ninasema uhai, kwa sababu uhai wa samaki na vitu vyote Mungu alivyoumba ambavyo viko chini ya maji vinahitaji kulindwa na kuhakikishwa viko chini ya bahari, kwa hivyo vinaletea uhai wanyama na binadamu. Na sisi tukiwa wakenya na mimi nikiwa mkaazi wa Samburu na mkaazi wa Nairobi naweza kupata vitu vingi kupitia baharini, kwa sababu meli zinakuja na zinatuletea vitu vingi sana.”   Mbali ya biashara kubwa ambayo inawasaidia Wakenya wengi kupitia bahaii Bernadatte anasema bahari pia ni kivutio cha sekta ya utalii wa nje na hata ndani ya nchi ambao naye ni mteja mkubwa “Kwa hivyo mimi nafurahia bahari kabisa na wakati naenda Mombasa ninaogelea ninafurahia kuonna viumbe wa baharini na hivyo ndio maana nasema tuweze kuhakikisha bahari zetu zinashughulikiwa na hazijaharibiwa kwa sababu ni uhai.” 

We're back for our Season 3, Episode 4 of Survivor. Can Silas convince the Samburu tribe to play strategically? How will the Samburu tribe benefit from voting out Linda? Is the Boran tribe actually the better team now? Will Season 3 make or break Survivor? ---------------------------------------------------------------------------------------------------- Follow us on Twitter @Magic3TVPod and @ChrisXAppleSawc Buy something will ya at the Magic Number is 3 Merch Store And learn more about The Magic Number is 3 Here --- Send in a voice message: https://podcasters.spotify.com/pod/show/magic-3-tv/message

I have known Robert since I moved to Kenya. He was a Samburu Warrior when I met him and he is now a Junior Elder. He is a guide and also a senior manager at Sarara.  I flew up to the new Reteti private house at Sarara Lodge in 5Y-BAD to sit down on the verandah  and chat with Robert. (And guess what, I didn't forget the microphone this time but I did forget an attachment for it! So, welcome to the wind sounds.) I hope you enjoy speaking to someone who encompasses all that is hopeful and extraordinary in creating a life that stays linked to origins, to nature and to self while making every minute count to ensure the future is better for his people and his land and the animals on it. 

Welcome to this mini-series about Kenya and Masai Mara. This is part 1 On December 31st, I was excited to go to Masai Mara. I went on a 5-hour drive from Nairobi, Kenya, to Masai Mara National Reserve (often referred to just as The Mara). I knew that the game drives would start early in the morning, and I would not be partying too hard for New Year. The two-night/three-day safari trip was partly made possible by Scenery Adventures Ltd, which is owned and operated by Monica Musungu. Scenery Adventures does inbound and outbound travel. They take visitors to Congo, Tanzania, Seychelles, Egypt, and many other places. I got to know Monica when we were in Berlin in March 2020, just as the Corona pandemic was beginning to rear its ugly head. We were both there for a big travel event called ITB, which was canceled days before the event. As we had our tickets ready, we decided to travel anyway and that's how our paths crossed. MEETING THE TRAVEL CAMEL I also met Shane Dallas who I knew from the travel industry, and TBEX, which does conferences for travel content creators around the world. Shane is the conference director of TBEX Europe, Asia, and Africa. As I'm the co-host and producer of the TBEX podcast, Travel Matters, you can say that we're colleagues. Shane has been traveling worldwide for years – calling himself and his travel blog “The Travel Camel”, but when he came to Kenya, he fell in love with the country and his wife, Maureen. He's been living here for a number of years with her and their daughter. He knows a lot about this country, but he's originally from Australia. It has been nine years since he went back to Australia. He is probably getting away from all the poisonous snakes and spiders. However, he misses his family, friends, cricket, and rugby. I asked Shane to give me some insights into what Kenya means to him. “Kenya is complex with more than 40 tribes, and each has its food, customs, and activities. I love it”. That morning, I finally met Dennis, my driver, in Nairobi for the next few days. We got on the van with an open roof which would come in handy when we went on game drives in the park. That way, we could stand up and get a good view of the wildlife for taking photos. We were a group of 7 or 8 – a few from Kenya, and besides me was a guy from San Francisco. Not only was I going on game drives, but I also decided to spend a little extra time by visiting a Maasai Village and then start 2022 by going on a hot air balloon safari over the savannah early in the morning on January 1st. Here are some facts about Kenya FACTS ABOUT KENYA How Big and How Many People At 580,367 square kilometers (224,081 sq mi), Kenya is the world's 48th largest country by area. It is slightly smaller than Ukraine and a bit bigger than Spain. With more than 47.6 million people, Kenya is the 29th most populous country globally. Kenya is the World's Leading Safari Destination Kenya has been recognized by the World Travel Awards as the world's leading safari destination for 2021, a position it has held for seven years now! The country has 50 epic national parks and reserves home to diverse wildlife, including the renowned Big Five (lions, leopards, elephants, rhinos, and buffaloes). Official Languages There are more than 69 different languages spokenKenya, but they only have two official languages, English and Swahili. English is widely spoken in commerce, schooling, and government, and you can totally get by here. The English level on the street is very good – even though they do have a local dialect that can be a bit hard to catch sometimes for a western speaking ear. The Flag The flag is a horizontal tricolor with black, red, and green from the top and thinner white lines. The black stands for the country's people, the green stands for the landscape, the white lines represent peace, and the red in the middle symbolizes war. And then what is most unique of the flag: a Maasai shield and spears in the middle – and it symbolizes the defense of all the things mentioned in the colors. All in all, it's a cool flag. Religion Most Kenyans are Christian (86%), with 54% Protestant and 21% Roman Catholic. Islam is the second-largest religion, with 11% of the population. Famous Proverbs from Kenya They have quite a few sayings, but here are a few of my favorites: ”Because a man has injured your goat, do not go out and kill his bull.” ”Do not slaughter a calf before its mother's eyes.” ”A hyena cannot smell its own stench.” And the last one is a twist of one I've heard many times where I come from … that “a captain should go down with his ship”. But Kenyans have a saying that goes like this: ”A sinking ship doesn't need a captain.”   THINGS TO SEE IN TWO PERFECT WEEKS IN KENYA I also asked Monica and Shane about their recommendations on what to see in two perfect weeks here in Kenya. These were some of their recommendations. TURKANA It is Kenya's largest county by land area in the north-western part of the country. It's bordered by the countries of Uganda to the west, South Sudan to the north and there is a a 27 km border with Ethiopia just north of the amazingly beautiful Lake Turkana. I've been told that a trip to Turkana County needs guts and a passion for lengthy road trips. It also needs an adventurous heart and gallons of water to live through the harsh, dry climate. Overall, Turkana is an idyllic location and is well worth a visit, according to Monica. SAMBURU Both Monica and Shane recommended Samburu. The Samburu National Reserve is a game reserve famous for an abundance of species of animals such as zebra, ostrich, giraffe, and many more. The reserve is also home to a population of close to 900 elephants. The park is 165 km² in size and is situated 350 kilometers from Nairobi, just on the other side of the majestic Mount Kenya. With peaks of 5,199 meters or 17,057 feet, it's the second-highest in Africa, after Kilimanjaro. AMBOSELI And speaking of Kilimanjaro in Tanzania, just south of the border, you find the Amboseli National Park – another one of Kenya's most popular parks. TSAVO Tsavo West National Park is located in the south-eastern part of Kenya and covers an area of 9,065 square kilometers. It's ”sister park”, Tsavo East National Park a little bit north, is one of the oldest and largest parks in Kenya at 13,747 square kilometers. Both parks are between Nairobi and the east coast of Kenya. And there are a few places worth visiting on the east coast – or as Monica calls it “The Big Side”. EAST COAST Mombasa, that's also known as the white and blue city in Kenya. It is the country's oldest town and has about 1.2 million people. It is the second-largest city, after the capital Nairobi. Other places to visit are Diani Beach, Malindi, and Watamu. LAMU Shane agrees that the east coast is wonderful, and he moved there just a few days after our chat with his family after having stayed for years in Karen, Nairobi. But he mentioned a small island even more north just off the coast called Lamu. Old Lamu Town gives you a sense of stepping back in time. It is a UNESCO World Heritage Site, and there are many activities to do there, including snorkeling, mangrove tours, visiting the Gedi ruins, beach walks in Shela, show races, donkey rides, etc. KISUMU Kisumu is a port city situated on Lake Victoria. Here there are beautiful lakeside views at Hippo Pint and Dunga Hill Camp. You can also visit the Kisumu Impala Sanctuary to see impalas, zebras, cheetahs, and more wildlife. You can visit the Kakamega Forest National Reserve to hike or see wildlife. Another interesting thing to do is to visit the 44th US president Barack Obama's village in Nyangoma, Kogelo. WESTERN REGION Western Kenya has tea plantations, and forests and is home to the largest lake in the continent. You can visit the Mr. Elgon National Park, Saiwa Swamp National Park, Kakamega Forest reserve and Lake Victoria. You can also see the famous Crying Stone of Ilesi, which is a stone that resembles a person in tears. NAIVASHA Naivasha is a town in Nakuru county, and it is known for its beautiful flamingos and large population of hippos. It is home to over 400 bird species. Lake Crescent, Hells Gate National Park, and Lake Naivasha are must-visit for travelers. NANYUKI Nanyuki is a town in central Kenya is a great gateway to Mt. Kenya and includes several trails. You can visit Mt. Kenya National Park, Ol Pejeta Conservancy, and hike the mountain. As you probably see, there's a lot to see and do in Kenya. You can also just reach out to Monica and the team at Scenery Adventures. Tell her I said hi. THE WEATHER Kenya lies on the equator and has a pleasant, tropical climate. The daytime temperatures average between 20° and 28°C (68° and 82°F), but it's warmer on the coast. Kenya is too close to the equator to experience a real winter and summer. But there is both a dry and wet season. The hottest months are December to March, and July to September are perfect for a sunny holiday. ARRIVING TO MASAI MARA We arrived at 2 pm in Narok town and at 4 pm to Masai Mara and Lenchada Tourist Camp – our home for the next two nights. It was raining heavily when it got here and having lunch. At the Mara, you experience the Big Five and many other animals. The Mara is run by the Massai community who you will see from the entrance to the camps. In fact, our camp was guarded by about seven Maasai warriors at night.  The Maasai who are pastoralists, do not fear wild animals and they seem to coexist with them. You will often see them with their large herds of cattle looking for grazing grounds within the conservancy. We stayed in a tent and there was a bed and a concrete floor and a bathroom. There was no electricity in the tent, and you would only charge your phone in the evening. The best time to visit is in the peak season is from July to November, during The Great Migration where there are about two million animals. During peak season, you also get a lot more traffic with many more cars. Although this was around new year, I would still get to see some animals. And our evening game drive was no disappointment. Stay tuned for part 2 of this mini-series where we get “attacked” by an angry rhino. My name is Palle Bo and I gotta keep moving. See you.

Velkommen til en miniserie om Kenya og Masai Mara. Dette er del 1. Nytårsaftens morgen 2021 står jeg på gaden i Nairobi og er på vej til en længere køretur til safariparken Masai Mara, fem timers køretue vestpå. Jeg kommer nok ikke til at feste så meget dette år, da turene ud på savannen starter tidligt om morgenen. Det er en tredages tur med to overnatninger inde i parken, som er gjort muligt med hjælp fra Scenery Adventures, som er ejet og bliver drevet af Monica Musungu. Ud over Kenya laver hun ture til lande som Congo, Tanzania, Seychellerne, Egypten og mange andre steder. Jeg lærte hende at kende, da vi begge var i Berlin i marts 2020 lige før Corona pandemien lukkede verden ned. Vi var begge taget dertil for at deltage i en stor rejsemesse, der hedder ITB. Den blev aflyst, men da vi begge havde booket billetterne, valgte vi at tage dertil. Monica fra Kenya og mig fra Danmark. Og så krydsede vores veje i den tyske hovedstad. MØDER EN REJSE KAMEL Jeg møder også min gamle ven, Shane Dallas, som jeg kender fra rejseindustrien og TBEX, der laver konferencer for rejsebloggere rundt omkring i verden. Shane er Conference Director for TBEX Europa, Asien og Afrika. Da jeg er medvært og producer på den officielle TBEX podcast, ”Travel Matters” kan man med lidt god vilje sige, at vi er kollegaer. Jeg har rejst kloden tynd i mange år med sin rejseblog, The Travel Camel, men da han kom her til Kenya, blev han forelsket i landet og i Maureen. De er nu gift, har en datter og har boet i Karen i udkanten af Nairobi i flere år. Han ved derfor en masse om landet. JEG MØDER MIN CHAUFFØR Tilbage på gaden i Nairobi møder jeg Dennis, der skal være min chauffør de næste par dage. Jeg stiger ombord i en minibus med et tag, der kan løftes og give os godt udsyn. Det bliver nyttigt når vi skal på ”game-drive” i parken. Med det løftede tag kan vi stå på og tage gode billeder. Vi er en gruppe på 7-8 personer – de fleste fra Kenya og en fyr fra San Francisco. Ikke alene skal jeg se en masse vilde dyr og natur, jeg har også besluttet mig for at bruge lidt ekstra på at besøge en Masai landsby og så starter jeg 2022 med at flyve varmluftsballon over savannen meget tidligt om morgenen den 1. januar. FAKTA OM KENYA Hvor stor og hvor mange mennesker Kenya er 580.367 km2 stor og er verdens 48. største land. Det er lidt mindre end Ukraine og lidt større end Spanien. Og med 47,6 millioner indbyggere er det den 29. mest befolkede land i verden. Kenya er verdens førende safari destination Kenya har fået World Travel Award for at være verdens førende safari destination hele syv år i træk. De har ikke mindre end 50 fantastiske nationalparker, hvor man finder en masse fantastisk natur og ”The Big Five” (løver, leoparder, elefanter, næsehorn og bøfler). Officielle sprog Der bliver talt hele 69 sprog her i Kenya, men de har kun to officielle sprog: Engelsk og Swahili. Engelsk er det normale at bruge i handel, skoler og regering – og du kan sagtens klare dig med engelsk. Langt de fleste taler engelsk, selvom deres dialekt kan være en smule svær at forstå når det går hurtigt. Flaget Deres flag er stribet med sort, rødt og grønt fra toppen, med tyndere hvide linjer imellem disse. De sorte står for befolkningen, det grønne for naturen, de hvide linjer for fred og den røde farve symboliserer krig. Og så det mest specielle ved flaget: Et masaiskjold og spyd i midten. Dette symboliserer forsvar af alle tingene nævnt i flaget. Alt i alt er det et ret sejt flag. Religion De fleste kenyanere er kristne (86%), hvoraf 54% er protestanter og 21% katolikker. Islam er den næststørste religion med 11% af befolkningen. Berømte ordsprog fra Kenya De har en del specielle ordsprog, men her er et par af mine favoritter. ”Bare fordi en mand har såret din ged, behøver du ikke at slå hans tyr ihjel”. ”Du bør ikke slagte en kalv mens dens mor ser på”. ”En hyæne kan ikke lugte sin egen stank”. Den sidste er en variant af noget, jeg har hørt hele mit liv, nemlig at en kaptajn bør gå ned med sit skib. Kenyanerne siger noget lidt andet: ”Et synkende skib har ikke brug for en kaptajn”. TING AT OPLEVE I TO PERFEKTE UGER I KENYA Jeg beder Monica og Shane om at komme med gode råd om, hvad der er værd at se, hvis man kommer hertil og skal planlægge to perfekte uger. TURKANA Turkana er Kenyas største region i den nordvestlige del af landet. Den grænser op til Uganda mod vest, Sydsudan mod nord og en lille 27 km grænse mod Etiopien lidt nord for den smukke Lake Turkana. Jeg får at vide, at en tur til Turkane kræver lidt hård på brystet og mod på en længere køretur. Husk også at medbringe masser af vand, hvis du begiver dig igennem dette store, tørre område. Men Turkana er et idyllisk sted og ifølge Monica er det helt klart værd at besøge. SAMBURU Både Monica og Shane er enige om at Samburu også skal på listen. Samburu National Reserve er en safaripark, der er berømt for at have masser af dyr som f.eks zebraer, strudser, giraffer mere end 900 elefanter. Parken er 165 km² stor og ligger 350 km fra Nairobi lige på den anden side af det majestætiske bjerg, Mount Kenya. Det er mere end 5 km højt og er det næsthøjeste bjerg i Afrika efter Kilimanjaro. AMBOSELI Og apropos Kilimanjaro lige på den anden side af grænsen til Tanzania, så kan det ses fra Amboseli National Park – en anden af Kenyas mest populære parker. TSAVO Du finder også Tsavo West National Park i den sydøstlige del af Kenya og dækker et område på godt 9.000 km². Dens ”søsterpark”, Tsavo East National Park der ligger lidt nord herfor, er den ældste og største nationalpark i Kenya med næsten 14.000 km². Begge parker er mellem Nairobi og østkysten, hvor der også er ting, der er værd at besøge. ØST KYSTEN Mombasa, der også er kendt som den hvide og blå by i Kenya. Det er landets ældste by og med 1,2 millioner indbyggere er det også den næststørste by efter hovedstaden. Monica nævner desuden Diani Beach, Malindi og Watamu, som steder, der er værd at besøge. LAMU Shane er enig med Monica i at østkysten er skøn (faktisk flyttede han dertil med familien et par dage efter jeg mødte ham i Karen, hvor de har boet i mange år. Men han fremhæver Lamu, en lille ø lidt længere nordpå. Den gamle by på Lamu giver dig en følelse af at træde tilbage i tiden. Det er et UNESCO World Heritage sted, og der er meget at tage sig til på øen – så som snorkling, sejlture, ruiner, strande, rideture på æsler og meget andet. KISUMU Kisumu er en havneby ved Lake Victoria. Der er en smuk udsigt til søen ved Hippo Pint og Dunga Hill Camp. Du kan også besøge Kisumu Impala Sanctuary for at se impalaer, zebraer, geparder og andet dyreliv. Du kan besøge Kakamega Forest National Reserve for vandreture med endnu mere dyreliv. En anden interessant ting at gøre er at besøge den 44. amerikanske præsident Barack Obamas landsby i Nyangoma, Kogelo. Nej, han er ikke født her, men meget af hans familie er. DEN VESTLIGE REGION Det vestlige Kenya har teplantager og skove og er hjemsted for den største sø i Afrika. Du kan besøge Mr. Elgon National Park, Saiwa Swamp National Park, Kakamega Forest Reserve og Lake Victoria. Du kan også se den berømte grædende sten ved Ilesi (”Crying Stone of Ilesi”), som er en sten, der ligner en grædende person. NAIVASHA Naivasha er en by i Nakuru regionen, som er kendt for sine smukke flamingoer, mange flodheste og for at være hjem for mere end 400 fuglearter. Lake Crescent, Hells Gate National Park og Lake Naivasha er også et must-besøg for rejsende. NANYUKI Nanyuki er en by i det centrale Kenya og er en fantastisk indgang til Mt. Kenya med mange naturskønne stier. Du kan besøge Mt. Kenya National Park, Ol Pejeta Conservancy og vandre på bjerget. Som du sikkert kan fornemme, er der utrolig meget at se og opleve i Kenya. Du kan også bare kontakte Monica og teamet hos Scenery Adventures. Hils fra mig. VEJRET Kenya har et behageligt, tropisk klima. Dagtemperaturerne er i gennemsnit mellem 20° og 28°, og lidt varmere ved kysten. Kenya er for tæt på ækvator til at de oplever en egentlig vinter og sommer. Men der er både en tør og våd sæson. De varmeste måneder er december til marts, og juli til september er perfekte til en solrig ferie. ANKOMMER TIL MASAI MARA Kl. 14 kommer vi til byen Narok og kl. 16 til Masai Mara og Lenchada Tourist Camp, som var vores hjem de næste to nætter. Det regnede kraftigt, da vi ankom, og spiste frokost. På Masai Mara oplever du ”The Big Five” og mange andre dyr. Maraen drives af Massai-samfundet, som er meget synlige i landskabet fra indgangen til lejrene. Faktisk blev vores lejr bevogtet af omkring 7 Masai-krigere om natten. Masaierne frygter ikke vilde dyr, og de ser ud til blot at leve sammen med dem som naboer. Du vil ofte se dem med deres store flokke med køer på udkig efter gode steder med græs. Vi boede i et telt, og der var en seng og et betongulv og et badeværelse. Der var ingen strøm i teltet, og man opladede kun sin telefon om aftenen. Det bedste tidspunkt at besøge er i højsæsonen fra juli til november under The Great Migration, hvor der er omkring 2 millioner dyr. Men selvom dette var omkring nytår, var der stadig mange dyr at se og vores aften-game-drive var bestemt ikke en skuffelse. Følg med i del 2 af denne miniserie fra Kenya, hvor vi bliver "angrebet" af et vredt næsehorn. Du kan også tage med på besøg i The Giraffe Centre i Nairobi og op i den højeste bygning i byen. Mit navn er Palle Bo og jeg skal videre. Vi ses.

Imagine showing up for a new job and finding your living accommodations consisted of a simple room, a single toilet shared by 15 households, and a weekly trek for water that was barely enough to last a few days. Humble humanitarian, Rose Ogolla, faced not only difficult living conditions, but spiritual opposition and cultural challenges during a life-changing season serving in Samburu, Kenya. Hear how spending her nights in deep prayer helped her and her team impact lives for eternity in this place.

Umoja is a village in the grasslands of Samburu in the north of Kenya. In 1990 15 women who had survived assault by British soldiers posted to Kenya, founded the village as a safe haven for women. Listen to their story and their impact. See the show notes on the website amoroushistories.co.uk Find me on social media; Instagram, Facebook, Twitter and YouTube. Drop me an email on amoroushistories@gmail.com Track: No Saint, Music by: https://slip.stream/ Photo: Kate Cummings, Umoja Uaso, Kenya. Partner: Vital Voices. 2009.

I first interviewed Teralyn on episode 106 about her move from Mississippi to Oregon to help with her mother who had cancer. When Teralyn's mother passed away, she felt a great desire to go to Africa and meet the women that she wanted to write a book about from the Samburu Tribes in the villages of Unity and Umoja. Join me as Teralyn shares Elizabeth and Rebecca's stories in this Seeking Light Podcast episode. Samburuyouth.org Etsy: SupportSamburu GoFundMe: Boarding House for Samburu Girls bethnewellcoaching.com bethnewellcoaching@gmail.com

In this bonus episode of Who Cares Wins, Lily Cole presents a blended, thought provoking audio journey on the topic of indigenous wisdom and what we can learn from these remaining cultures about climate change and how to protect the natural world. So in this episode, Lily speaks to 11 indigenous leaders and youth activists from across the globe by weaving together extracts from the pre recorded Listening Sessions hosted with Flourishing Diversity, during the COP 26 summit in late 2021. We also hear the responses of some of the listeners: John Burton, Prince Charles and Zac Goldsmith. Chief Ninawa Huni Kuin - spokesperson for the Huni Kuin people in Acre, Brazil. Agnes Leina - Samburu community, a subset of the Maasai peoples of Kenya. Mindahi Bastida - member of the Otomi-Toltec Nation, Mexico. Cristiane Julião - member of the Pankararu people, northeast Brazil.  Tom B.K. Goldtooth - member of the Navajo Nation, America. Eriel Tchekwie Deranger - member of the Athabasca Chipewyan First Nation, Canada. Sonia Guajajara - environmental and indigenous activist, born in Araribóia Indigenous Land, Brazil.  Gregorio Diaz Mirabal -  indigenous leader from Wakuenai Kurripako in the Venezuelan Amazon. Victoria Tauli-Corpuz - indigenous leader from the Kankana-ey Igorot people of the Cordillera Region in the Philippines.  Elizabeth Wahtuti - Kenyan environment and climate activist and founder of the Green Generation Initiative. Recommended reading: Robin Wall Kimmerer, Braiding Sweetgrass Davi Yanomami Kopenawa, The Falling Sky Ailton Krenak, Ideas to Postpone the End of the World Dina Gilio-Whitaker, As Long as Grass Grows: The Indigenous Fight for Environmental Justice, from Colonization to Standing Rock  M. Kat Anderson, Tending the Wild  Lewis Hyde, The Gift Marcel Mauss, The Gift James Suzman, Affluence without Abundance Julia Watson, Lo—TEK. Design by Radical Indigenism See acast.com/privacy for privacy and opt-out information. Music featured in the episode by Cosmo Sheldrake: Wriggle and Wake Up Calls, featuring recordings of endangered birds in Britain.  Learn more about your ad choices. Visit megaphone.fm/adchoices

I met Teralyn last summer at a bridal shower. Her life was very interesting and invited her to join me on a podcast interview so that more people could hear her stories. Teralyn was living happily in Mississippi when she felt a prompting that she would be leaving and returning to her home town of Oregon. She wasn't sure why or how it would happen but she followed the spirit in her mental preparation. Teralyn then found out her mother was diagnosed with cancer and she then understood why she would be returning to Oregon. As she served her mother and spent her last time with her, she realized time was short. After her mother died, she felt inspired to go to Kenya and start recording the lives of women from the Samburu tribe and their inspiring stories. Join me as Teralyn shares how these life changes transpired and how it has affected her life. You can buy jewelry from women of this tribe on ETSY: Support Samburu You can also learn more about these women at Samburu Youth Education Fund bethnewellcoaching.com bethnewellcoaching@gmail.com

This gentleman of gentlemen is the first person I got up the courage to tell back in 2004 that I was going to start a safari business.  I was apprehensive.  He was delighted.  Colin has an unstoppable spirit with a highly contagious twinkle in his eye. The Francombe family and their stunning safari lodge, Ol Malo, is a  Tin Trunk favourite - especially for active people of all ages who want to enjoy their own bush playground in Africa. This chat with Colin touches on his history in Kenya,  his relationship with the Samburu people and his hopes for the future of the ranch, Kenyan conservation and the next generation of his family.  Enjoy! 

Wherein we are joined by Ben's uncle, Jon Turk, to talk about his new book. While tracking a lion with a Samburu headman and then, later, eluding human assailants who may be tracking him, Jon Turk experiences people at their best and worst. As the tracker and the tracked, Jon reveals how the stories we tell each other, and the stories spinning in our heads, can be moulded into innovation, love and co-operation — or harnessed to launch armies. Seeking escape from the confusion we create for ourselves and our neighbors with our think-too-much-know-it-all brains, Jon finds liberation within a natural world that spins no fiction.Set in a high-adventure narrative on the unforgiving savannah, Tracking Lions, Myth, and Wilderness in Samburu explores the aboriginal wisdoms that endowed our Stone Age ancestors with the power to survive – and how, since then, myth, art, music, dance, and ceremony have often been hijacked and distorted within our urban, scientific, oil-soaked world. Our GDPR privacy policy was updated on August 8, 2022. Visit acast.com/privacy for more information.

Unity is a village without men set up by Samburu women in response to domestic abuse. Claire Bolderson reports from three different countries: Peru, Indonesia and Kenya. The issue that unites them all is domestic violence. It is not that the problem is unique to these countries - the World Health Organisation estimates that one third of women worldwide suffer physical or sexual violence by a partner - but in each of the three countries, we hear about different and often inspiring solutions aimed at combating it.