An Analysis of The Maasai Women Intergenerational Dialogue on Girl-Child Marriage Practices a Case of Mailua Village in Kajiado South

Abstract

Girl-child marriage remains a persistent issue in many parts of Sub-Saharan Africa, despite global and national efforts to eliminate the practice. Among the Maasai community in Kenya, girl-child marriage is deeply entrenched in cultural, economic, and social structures, making it difficult to eradicate. This study investigates the intergenerational dialogue among Maasai women regarding girl-child marriage practices, using Mailua village in Kajiado South, Kenya, as a study. The primary objective of the research is to explore how Maasai women communicate about girl-child marriage, the factors influencing these conversations, and the strategies they employ to challenge or uphold these practices. The study was guided by Social Identity Theory and Systems Theory. Social Identity Theory helps explain how group membership and identity shape communication patterns and attitudes toward girl-child marriage. Systems Theory was applied to understand the interconnectedness of social structures within the community and their impact on the practice of girl-child marriage. By integrating these theories, the study offers a comprehensive understanding of the socio-cultural and structural factors influencing girl-child marriage among Maasai women. The research was conducted in Mailua village, a rural setting characterized by a strong adherence to traditional Maasai culture. The Focus Group Discussions (FGDs) study population comprised Maasai women aged 18 and above, the Key Informant Interviews (KIIs) comprised of four men and two women leaders. Using a qualitative exploratory research design, the study employed FGDs and KIIs to gather in-depth data on women’s communication patterns, their roles in decision-making, and the factors influencing their attitudes toward girl-child marriage. Data collection involved six FGDs segmented by age groups (18–24, 25–35, 36–45, and 46+ years) to capture generational differences in attitudes and experiences. Six KIIs were also conducted with community leaders, religious figures, and other influential members of the community. Narrative analysis was employed as a key approach to understanding the rich, personal experiences of Maasai women in Mailua village regarding intergenerational dialogue on child marriage. The study’s major findings reveal that cultural norms, economic dependence, and educational attainment are critical factors influencing the perpetuation or rejection of girl-child marriage. Older Maasai women often uphold traditional practices, while younger women, especially those exposed to education, show increasing resistance to girl-child marriage. Additionally, the study found that economic hardships push families to view girl-child marriage as a survival strategy. Communication patterns are shaped by these socio-economic realities, with limited open dialogue between generations due to cultural taboos and power dynamics. However, women-led communication strategies, such as peer-to-peer education and community dialogues facilitated by educated women, show potential in challenging these norms. In conclusion, the study highlights the importance of culturally grounded and economically empowering interventions to combat girl-child marriage within the Maasai community. These findings provide valuable insights for policymakers and practitioners seeking to develop targeted and effective programs that engage Maasai women in meaningful dialogue and action against girl-child marriage.