Esther is one of many young Maasai girls in Kenya "rescued" from early marriage. Her story is conventionally portrayed (trans)nationally and locally as a struggle between conservative pastoral patriarchs and the individual right of young girls to an education. I offer an ethnographic contextualization of the underlying factors giving rise to practices of early marriage, among the Maasai in Enkop, highlighting the contemporary predicaments of pastoralism in the face of population growth, climactic instability, and land-tenure reform and the insecurities and challenges around formal education. Through the intimate portrayal of Esther's case, early marriage is situated not as a relic of tradition and malicious patriarchy but, rather, as a contemporary adaptation to livelihood insecurity. I illustrate how prevailing concepts of "tradition," "culture," "victimhood," and "collective rights" in human rights theory obscure important structural factors that give rise to early marriage and deflect attention from effective policy initiatives.

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Children's rights activists contend that corporal punishment in schools is a form of child abuse which hinders children's learning. Yet most parents and teachers in Maasailand, Kenya consider corporal punishment, if properly employed, to be one of the most effective ways to instil the discipline necessary for children to learn and grow well. Responding to calls for a more empirical anthropology of rights, this article provides an ethnographic analysis of the practice of corporal punishment in domestic and primary school settings, exploring its pedagogical, developmental and social significance, and illuminating its role in the production and negotiation of identities and personhood.

Among the Maasai of southern Kenya, child circulation in the form of adoption is widespread. It persists despite increased family nuclearization and pervasive sedentarizing discourses depicting 'modern' family life as small, settled and nuclear. Through the perspectives and experiences of 10 families having undergone adoption, this article examines the processes by which parents and children attempt to recreate kinship and foster belonging. Emphasis on children's sentiments and actions not only demonstrate children's active role in the making and unmaking of kinship but also their resistance to development ideals of family and residential fixity.

Throughout the world pastoralists today face a particularly daunting challenge of intensified rangeland fragmentation combined with human population growth and climate change. In many pastoral settings, rangelands are undergoing processes of fragmentation due to tenure transformations, as previously communal lands are privatized into individual holdings. Such processes of enclosure have raised concerns over the long-term costs on pastoral communities and on rangeland eco-systems. This paper explores pastoral responses and adaptations to enclosure based on long-term ethnographic engagement in a Maasai community in Southern Kenya that has recently privatized. Detailed family case studies and herd tracking illuminate the ways in which families try to re-create the commons by relying on social networks for free access to resources. In particular, women's social networks (for example, their kin, affines, friends, or religious associates) seem to play an important role. This paper calls attention to the need to better understand women's changing roles in pastoral governance and production and the implications these new roles have for women's well-being and for pastoralism in the face of fragmentation.