On 21st August 2004, one old Maasai herder was shot dead by Kenyan police at a large white-owned ranch in the Laikipia district, located at the western foot of Mt. Kenya.
The Maasai herdsmen invaded several white-owned ranches with thousands of their livestock. They have their own justifications for doing so. The 15th. August 1904 is important in the historical folk memory of the Laikipia Maasai. Ol-onana, the ‘paramount chief’ of the whole Maasai then, was induced to sign an agreement with the British colonial government on that day. Due to this agreement, the colonial administration took the fertile land where The Maasai herdsmen drove their cattle to graze. Pastoralism is still their way of life today. After the Anglo-Maasai treaty, the Maasai people insisted that the leases for the white ranches had expired because the lease holding period was 99 years. This is why a number of Maasai herdsmen invaded the ranches at the same time. But the white ranchers regarded themselves a legitimate owner of the land. They have every official document to legalize their ownership including title deed. Landowners’ rights are well protected in the Constitution, which bars the Government and groups from interfering with private property. Kenyan Government acted clearly and swiftly to back the white ranchers. The Minister in charge of land said, as an official, he was committed to the rule of law and protection of private property. More than 100 Maasai people were arrested and taken to court for prosecution.
The purpose of this article is to consider who the legitimate owner of the land is in Laikipia and why. Today, indigenous peoples are beginning to reclaim their ancestral lands lost to the Euro-American colonial powers a century or more ago. Their legal rights to reclaim the land even 100 years down have been in some cases denied but approved in others. We will therefore examine each discourse to legitimatize their land rights.
One of the most prevailing arguments for legitimatization concerns the authenticity of traditional culture. Based upon the outcomes of the controversy over the Kustom in Melanesian studies, we will discuss authenticity, tradition and culture, and draw on a breakthrough in understanding another channel of legitimatization, which is rooted in the everyday life practices. Lastly, this article suggests this newly found channel adds a new dimension to the dominant socio-cultural paradigm of the politics of knowledge, the archpriests of which are Said and Foucoult.
"},{"@language":"ja","@value":"東アフリカ・ケニアの首都ナイロビから西北に200キロメートル離れたライキピア地方で，乾期のさなかの昨年8月，マサイ人の牧童が何千頭もの家畜をつれて，白人所有の大規模ランチに侵入をはかり，一人が，急行した警察官に射殺されるという事件が起きた。その日からちょうど100年前の8月，当時のマサイ人指導者は植民地政府に土地の借地権を与える協定に署名し，肥沃なライキピアの地を去って南へと移動していった。マサイの牧童たちは，99年の借地権が期限切れとなったと主張し，白人所有地の返還を要求して，ランチに侵入したのである。白人所有者は，土地登記証書を手に，私有財産の不可侵を謳ったケニア憲法に依拠して，「不法侵入者」への厳罰を求めた。結局，侵入したマサイ人100人以上が逮捕され裁判にかけられた。
本論文の目的は，このライキピアの土地の正しい所有者は誰かを考察することにある。そのために先住民が100年以上前に手放した土地に対して，今日なおも正当な所有者であることを根拠づける正統化の論理に対して検討を試みる。なかでも強力な根拠として流通する「真正な伝統文化」については，メラネシアにおける「カストム論争」を手がかりとして根源的な分析を加え，正統性を保証する新たな水準を導き出す。そして最後に，この新たな水準が，サイードやフーコーによって社会理論に浸透した「知の政治学」を超えた地平を切り開くことを示す。
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