We are presented with a situation in which ‘the male identity is a fragile and tentative thing with no secure anchorage in the contemporary world’ (Brittan, 1989:3). However, empirical evidence surrounding the commonly perceived contemporary crisis of masculinity fails to support any overall crisis of masculinity thesis (Edwards, 2006:16). Instead, the different perceptions of the crisis tend to rest on at least one of the three propositions pointed out by Edwards (2006:17): Firstly; masculinity as a set of values, practices or dispositions may be suffering a crisis in so far as it is being undermined and devalued, or, moreover that masculinity per see is now to a greater or lesser degree equated with a series of negative rather than positive associations and connotations. Secondly; masculinity may be in crisis due to its perceived tendency to implore into femininity, whether through an undermining of any gender role distinctions or through feminization of some forms of masculinity as, for example, in the case of the rise of contemporary consumerist, fashion conscious or sexually uncertain masculinities such as metrosexuality. Thirdly, the crisis of masculinity may relate to the sense that masculinity in terms of the male sex role is itself ipso facto crisis-inducing. In this sense, masculinity is not in crisis, it is crisis. This study was based on the second proposition. In the patriarchal Kenyan society where gender roles are fairly traditional, and the male person perceived superior to the female and male things valued above female things, the aspect of feminization of masculinity is not just new but indeed strange. This investigation was intended to find explanations for the feminizing behaviour by males. The sex role paradigm developed in the 1970s explains acquisition of masculinity through socialization, sex role learning and social control. These mainstream theories of learning gender were explored in the assumption that they form the basis for the contemporary theories, and further, although much had changed with the times, a large part of the society still perceived gender roles from this traditional viewpoint. The masculine crisis theory and the constructionist views of gender constituted the theoretical framework of the study. This was due to the researcher’s acknowledgement that individuals were active participants in the construction of their own gender identity, and that there was likelihood for the individuals to deviate from the social expectations of what masculinity means and should be. As a result they could construct a masculinity that did not reflect normality, hence portraying a crisis. Data relating to the respondents’ perception of and reasons for feminine behaviour among young male adults was gathered from young males, young females, and both male and female parents through questionnaire and interview methods. Information about the home environment of the respondents was also necessary to help explore environmental factors that contribute to gender construction. In addition, observation was used to obtain information to dispute, confirm or complement the findings from the other mentioned methods. An exploratory-descriptive qualitative type of research was undertaken at Moi University, Eldoret in Kenya, where the feminization of masculinity was observed. 100 male students chosen through both purposive and simple systematic sampling responded to the open-ended questionnaire which contained perception-eliciting items. A discussion with two focused groups of seven female students each, from the same institution obtained their opinion on the subject of cross-gender behaviour of their male colleagues. Selection of the females was based on willingness to participate. An in-depth interview with two male and three female parents of young male adults whose selection was upon availability, was done on a one-on-one basis to capture the view of adults (likely reasons for, and attitudes) on the matter of feminine behaviour among boys. Data was qualitatively processed and analyzed, taking into account issues of dependability and accuracy. Explanations, findings and conclusions were made, based on the fairly rich data. Overall, the researcher concluded that an interplay between various factors in the young males’ environments, including peers, media, parents and the general dynamics of society (including the feminist movements) explained the feminization of the masculine identity. All these were perceived as influenced by the postmodern movement that had transcended boundaries, thanks to modern communication techniques, to reach the initially very traditional societies. The researcher acknowledged the irreversibility of the clock of time and behaviour trends, hence suggested inclusiveness of this group of males for overall society development, but against the backdrop of responsible guidance and understanding. The study was seen as significant, both for education as an institution that empowered individuals for social function, as well as for peaceful coexistence for the society at large. Conclusively, a redefinition of ‘masculinity’ and a change in the current social attitudes about masculinity and femininity was recommended. Hopefully this was a step towards enhancing an understanding of behaviour dynamics in the largely changing social systems which, in the same vein, remained the touchstone for behaviour formation, modification and prediction not only in Kenya, but Africa as a whole.

This study is a reading of khuswala kumuse (funeral oratory) among the Bukusu from the perspective of contemporary theories of masculinity and gender relations. Funeral oratory performance is an age-old practice performed on the third day after burial (lufu), of honoured males from clans that enjoy respect from other clans because of their leadership qualities. The thesis is about the performances of John Wanyonyi Manguliechi. Focusing on his unique personality and creative oral skills as a performer, the thesis seeks to demonstrate Manguliechi’s artistic contribution to a venerated tradition. This study benefits from ethnography and fieldwork as methods of literary research in order to interrogate concerns of gender, power discourses and performance in a traditional oral text. The study focuses on pre-recorded texts of Manguliechi and critically analyzes them through the prism of masculinity, gender and power discourse. Specifically, our analysis employs masculinity and gender relations theories to study circumcision, ethnicity and elements of power discourses in Manguliechi’s funeral oratories. The notion of ‘textualizing masculinity’ in this study refers to the various ways of being a man as highlighted by Manguliechi in his recitals. The study examines the funeral oratory as a cultural discourse shaped by masculine nuances and an oral literary genre laden with multiple images of power discourses and gender relations. In the Bukusu parlance, ‘khuswala kumuse’ connotes rhetorical excellence, and the genre represents the most elaborate and creative verbal expression. Thus, persuasive public speech is a much-vaunted art form in the community and any man whose oratory skills demonstrate good rhetoric and eloquence is held in the utmost esteem. In this study we argue that although Manguliechi’s performances are essentially funeral rituals, his recitals are rare examples of rhetorical genius with highly expressive and idiomatic creativity that can be subjected to literary analysis. The study interrogates the interfaces between the textual and thematic concerns of Manguliechi’s kumuse renditions on the one hand and the masculine gender constructions and power imaginations within the same texts.