Day 2 – Transfer From Nairobi City to Lake Baringo For Pokot People ( 5hrs)
Transfer from Nairobi City to Lake Baringo For Pokot People. In the morning after breakfast, you will be transferred from your hotel in Nairobi to embark on 5 hours drive to Lake Baringo, lunch at Nakuru Town. WHO ARE THE POKOT? The Pokot people live in West Pokot County and Baringo County in Kenya and in the Pokot District of the eastern Karamoja region in Uganda. They form a section of the Kalenjin ethnic group and speak the Pökoot language, which is broadly similar to the related Marakwet, Nandi, Tuken and other members of the Kalenjin language group. Pokot identity formed in the Kerio Valley perhaps as early as the late 18th and certainly not later than the mid 19th century.About one quarter of Pokot peoples are cultivators ("corn people"), while the remaining are pastoralists ("cow people"). Among both groups, however, wealth is measured by the number of cows one owns. Cows are used for barter, exchange, and most significantly as a form of bride wealth. A man is permitted to marry more than one woman, as long as he has sufficient number of cows to offer to her family in exchange. This is the primary way for wealth and resources to change hands in Pokot society. Cows are rarely slaughtered for meat because they are much more valuable alive. They provide milk, butter, and cheese, which provide an important component of Pokot dietary needs. The position of women in Pokot society is weak. A woman has no voice in any public forums and no authority within her own homestead. She is considered "foolish", like the cows for which she is traded. Illness and death are greatly feared among the Pokot. Much of their religious ritual is involved in warding off illness or in effecting cures. The majority of the Pokot still follow their traditional religion. Some of Pokot are Christians but the majority are traditionalists. Even among the Christians, the traditional religion worldview is still dominant. Tororot is considered the supreme deity among Pokot. Prayers and offerings are made to him during communal gatherings, including feasts and dances. Such ceremonies are usually presided over by a community elder. Diviners and medicine men also play a significant role in maintaining spiritual balance within the community. Pokot believe in sorcery and use various forms of protection to escape the ill will of sorcerers. Pokot also revere a series of other deities, including sun and moon deities and a spirit who is believed to be connected with death. Dances and feasts are held to thank the god for the generosity and abundance, which he bestows upon Pokot communities. Pokot society is governed through a series of age-grades. Group membership is determined by the age at which one undergoes initiation. For young men this occurs between ages fifteen and twenty, while for young women it usually occurs around age twelve at the onset of menarche. After initiation, young people are allowed to marry and are permitted to begin participating in local economic activities. Young men and women form close bonds with other members of their initiation groups, and these bonds serve for future political ties. When a man or woman reaches old age among Pokot, he or she is accorded a certain degree of status and respect. Responsibilities of elders include presiding over important community decisions, festivals, and religious ceremonies.The Pokot people of Kenya have developed a social structure and cultural practices which aim to optimize the chance of survival of the community in an often difficult and hostile environment. When examined in detail, some of these practices are seen to be beneficial, while others are associated with significant morbidity and mortality, especially in the area of mother and child health. In recent times, Pokot society has been in a phase of transition, influenced by new opportunities of educational, economic and social interaction, particularly since the completion of a tarmac road through the district in 1983. While many of these changes are undoubtedly beneficial to the community, they have been associated with a disintegration of traditional Pokot society and accompanied by changing patterns of existing diseases

Finally; an overnight in the land of Pokot people.
Accommodation: Soi Lodge OR similar
Meal Plan: BLD

Day 3 – Travel To Marala To Cut the Journey Short, stay at Marala Safari Lodge (4hrs)
After early morning breakfast, you will be transferred to Marala To Cut the Journey Short.

Accommodation: Marala Safari Lodge
Meal Plan: BLD

Day 4 –Transfer To South Hor For Samburu People and Camping or Missionaries (4hrs)
Have breakfast, there after we proceed to the community of samburu People in South Hor. You maybe Asking your self "WHO ARE THE SAMBURU PEOPLE? The Samburu are a Nilotic people of north-central Kenya that are related to but distinct from the Maasai. The Samburu are semi-nomadic pastoralists who herd mainly cattle but also keep sheep, goats and camels. They speak Samburu, which is a Nilo-Saharan language. The Samburu social organization is a gerontocracy. The power of elders is linked to the belief in their curse, underpinning their monopoly over arranging marriages and taking on further wives. This is at the expense of unmarried younger men, whose development up to the age of thirty is in a state of social suspension, prolonging their adolescent status. The paradox of Samburu gerontocracy is that popular attention focuses on the glamour and deviant activities of these footloose bachelors, which extend to a form of gang feuding between clans, widespread suspicions of covert adultery with the wives of older men, and theft of their stock. They are semi-nomadic pastoralists whose lives revolve around their cows, sheep, goats, and camels. Milk is their main stay; sometimes it is mixed with blood. The Samburu believe that God (Nkai) is the source of all protection from the hazards of their existence. But God also inflicts punishment if an elder curses a junior for some show of disrespect. The elder’s anger is seen as an appeal to God, and it is God who decides if the curse is justified. Faced with misfortune and following some show of disrespect towards an older man, the victim should approach his senior and offer reparation in return for his blessing. This calms the elder's anger and restores God’s protection. It is however uncommon for an elder to curse a junior. Curses are reserved for cases of extreme disrespect. Samburu religion traditionally focuses on their multi-faceted divinity. It is not uncommon for children and young people, especially women, to report visions of Nkai. Some of these children prophesy for some period of time and a few gain a reputation for prophecy throughout their lives. Besides these spontaneous prophets, Samburu have ritual diviners, or Shamans, called 'loibonok' who divine the causes of individual illnesses and misfortune, and guide warriors. The Samburu have been in a somewhat defensive position with surrounding peoples moving around them. They have had clashes with some of the migrating or nomadic peoples. They have maintained a military and cultural alliance with the Rendille, largely in response to pressures from the expanding Oromo since the 16th century. The Ariaal Rendille have even adopted the Samburu language. They do not have such an aggressive military character as the Maasai proper. Between the age of about 15 and 30, young Samburu men are traditionally known as Morans. After the circumcision ceremony the Samburu boys enter the age grade "moran", the Maasai word for "warrior". During this life stage they live separated in the bush or they move to special Moran manyattas. They learn the tribal customs and develope their strength, courage and endurance. The Morans stop cutting their hair at the age of 15. They dye their long hair with red ochre and also decorate themselves with necklaces and feathers. Samburu girls are also circumcised. It's a very important rite and it signifies becoming a woman. Once circumcised, a girl/woman can be given away in an arranged marriage to start her own family. Sadly, this practice has seen girls as young as 12 years old get married to men old enough to be their grandfathers. In recent times, however, concerted efforts by the Kenyan government and non-governmental organizations have remarkably reduced the number of cases where Samburu and Pokot females are circumcised and forced into an early marriage. This has enabled many girls to attain an education. Samburu history is intertwined with that of Kenya's other Nilotic tribes. Samburus are known to have originated from Sudan, settling north of Mount Kenya and south of Lake Turkana in Kenya's Rift Valley area. Upon their arrival in Kenya in the 15th century, the Samburu parted ways with their Maasai cousins, who moved further south while the Samburu moved north. The Samburu were not very affected by British colonial rule since the British did not find their land particularly attractive and Lunch will be packed.

Accommodation: Camping or Missionaries (2 budget rooms only).

Day 5 & 6 - Travel To Explore Tribes At Lake Turkana In Loiyangalani ( Turkana People and El Molo People) (5 hrs) ( Lake Turkana in Loiyangalani ).
In the morning After breakfast, We Proceed to explore the tribes at Lake Turkana thus The Turkana people and Rendile People. LETS TALK ABOUT LAKE TURKANA: Lake Turkana is shallow, but it is the world's largest permanent desert and alkaline lake in the world. The lake water comes from river inflows and all water loss in the lake comes from evaporation. The lake's basin is sparsely populated and residents of the lake lack access to potable water, causing high rates of disease prevalence in the basin. These conditions are compounded by low literacy levels and extremely high poverty levels. Fish diversity in Lake Turkana is low when compared to other African Great Lakes, but fisheries in the lake are almost entirely for subsistence purposes and therefore the fish resources in the lake are under-utilized compared with other lakes. Threats to the lake include hydro-electric power and irrigation on the lake's main water source, the Omo River. This has caused habitat degradation, biodiversity loss, pollution and tribal conflicts. Climate change, agriculture, forest clearing and the potential development of oil resources build upon these threats. Lake Turkana lies in the Eastern Rift Valley in northern Kenya with its far northern end extending to Ethiopia. The lake was formed about 4.3 million years. The lake extends for 290 km in a north-south direction and has an average width of 32 km. Unlike other rift valley AGLs, such as Malawi, Tanganyika, and Kivu, Lake Turkana is shallow, with a mean depth of 30 m and a maximum depth of 109 m. It is the world's largest permanent desert and alkaline lake with a surface area of 6,405 km2 and a shoreline of 820 km. The lake’s water comes from river inflows, and there is no river outflow, so lake water is lost only through evaporation. Three rivers, including Omo, Turkwel, and Kerio flow into the lake, but only the Omo River is perennial, contributing 90 percent of the inflow or about 19 billion m3 of water each year. The area around the lake is hot and arid, with extended periods of intense daytime winds and low annual rainfall (< 250 mm), usually in March-May. As a result, almost the same amount of water is lost through evaporation. The average temperature in the region is between 28-30 oC. Owing to this climate, the vegetation around the lake is mainly shrub land and desert. Some grassland appears only during the wet period and disappears during drier times. In addition to climate variability and change, the lake is threatened by damming and irrigation in the Omo valley. The Lake Turkana basin is sparsely populated, with a population density of about six persons/km2. This small population is highly vulnerable to different external pressures. Only 28 percent of households in the Turkana District have access to potable water, and the average distance to the nearest potable water point is 10 km. Data from the 2009 Turkana Central District Ministry of Public Health and Sanitation puts the HIV prevalence rate at 7 percent, with tuberculosis (TB) being one of the leading causes of death among people living with HIV/AIDS. These conditions are compounded by low literacy levels and extremely high poverty levels. People in the basin are among the poorest in Kenya, with 94 percent living below the poverty line and up to 50 percent of the population in some areas relying on food aid. Unlike other large African Great Lakes, such as Tanganyika, Victoria, and Malawi, with high fish species diversity, Lake Turkana has about 50 fish species of which only 11 are local only to the lake. However, the lake supports over 350 native and migratory bird species and the world’s largest remaining population of the Nile crocodile. There are three national parks (Sibiloi, Central and Southern Islands) which provide the potential for tourism. The lake is a major recreation area, especially for youth, for swimming, sport fishing, and other marine sports. The Lake Turkana fishery is comprised of the Nile perch, Nile tilapia, and Labeo horie. The fishery directly employs about 3000 fishers and yields about 4000 tons of fish per year, providing high quality animal protein to the population around the lake. Fishing on the lake is still a subsistence activity and does not contribute much to the national economy. Commercial fisheries in the region provide an investment opportunity as fishery resources in the lake seem to be under-utilised. The fishery, together with agro-pastoralism, supports livelihoods of about 300,000 Kenyans, from six main tribal groups. The lake’s major water source, the Omo River, supports hydro-electric power generation and rice irrigation in the Omo valley. The area bordering the lake is, for the most part, unsuitable for growing crops which leads to a high dependence on cattle. The ecosystem services of Lake Turkana are threatened by habitat degradation—especially by damming of the Omo River and irrigation in the Omo Valley, biodiversity loss, pollution, tribal conflicts and climate change. Heavy grazing along the lower Omo valley, especially along watering routes and settlement close to the rivers contributes to pollution by human and livestock waste. These concerns could potentially be heightened by development of oil resources, especially along the western shores of the lake. In addition, about 150,000-200,000 hectares of woodland in southern Ethiopia are cleared annually for wood fuel, exposing soils to strong winds which causes siltation of the lake. Fluctuations in the ecosystem associated with climate change and human activities within the basin have caused biodiversity loss, especially endangering tiger fish and minnows within the lake. The water balance and fisheries of the lake are highly sensitive to rainfall and drought, and this is expected to worsen with intensification of climate change. This is exacerbated by the use of water for irrigation in the Omo river valley. Construction of a hydropower dam and the large irrigation scheme in the Omo valley are expected to cause a drop in lake level by 20 m since 90 percent of its water comes from the Omo River. The area also has tribal conflicts branded by banditry and livestock rustling. Unlike other AGLs, there is no evidence of decreased viability of fish stocks through use of destructive fishing practices and the lake is believed to be under-utilized. An introduced weed Prosopis juliflora, which toxic to animals and highly invasive, creates dense and impenetrable thickets, making the shores inaccessible, is a threat to the lake. Lake Turkana resources are directly managed by government ministries/departments/agencies. Like Lake Malawi, there is no regional institution around Lake Turkana to coordinate management interventions across the basin. This puts the burden of coordination and cooperation on stakeholders working on conservation and development in the basin, especially regarding the use of water in the Omo valley, and mechanisms should be put in place to create a regional management institution. Riparian countries have national policies and regulations for the development and management of resources within the basin. The main management challenge is related to management of inflows from the Omo River. Other management issues relate to the management of fisheries and control of invasive weeds. The activities within the lake basin are funded by national governments as well as internationally funded projects, all of which are short-term and not sustainable. Lake Turkana is the lake that has received least attention among the AGL perhaps because of its remote location. There is therefore a need to stimulate actions on this lake and to network them with national, regional, international, and community efforts, harmonize policies and regulations, develop sustainable funding mechanisms and promote partnerships, increase awareness and improve literacy and human health, and develop economic incentives for livelihood diversification.

While here for the two days you will visit Lake Turkana and a frontier town of Loiyangalani a melting pot of ethnic groups, and divides neatly into tribal zones; VISIT THE TURKANA PEOPLE: The Turkana are a Nilotic people native to the Turkana District in northwest Kenya, a semi-arid climate region bordering Lake Turkana in the east, Pokot, Rendille and Samburu to the south, Uganda to the west, and South Sudan and Ethiopia to the north. They refer to their land as Turkan. According to the 2009 Kenyan census, Turkana number 855,399, or 2.5% of the Kenyan population, making Turkana the third largest Nilotic ethnic group in Kenya, after the Kalenjin and the Luo, slightly more numerous than the Maasai, and the tenth largest ethnicity in all of Kenya. Essentially, Turkana believe in the reality of a Supreme Being named Akuj. Not much is known about Akuj other than the fact that he alone created the world and is in control of the blessings of life. There is also a belief in the existence of ancestors, ngipean or ngikaram, yet these are seen to be malevolent, requiring animal sacrifices to be appeased when angry. When angered or troubled, the ancestors will possess people in the family in order to verbally communicate with their family. There is also the recognition of “The Ancestor,” Ekipe, who is seen as much more active in the everyday lives of people, yet only in negative ways. There is much concern over protecting one’s family and oneself from the evil of the Ekipe. Turkana Christians and missionaries equate ekipe with the biblical character of Devil or Satan and this has shifted more traditional understandings of ekipe away from “an evil spirit” to “The Evil one.” Turkana religious specialists, ngimurok, continue to act as intermediaries between living people and ancestors and also help in problem solving in communities. Traditionally, men and women both wear wraps made of rectangular woven materials and animal skins. Today these cloths are normally purchased, having been manufactured in Nairobi or elsewhere in Kenya. Often men wear their wraps similar to tunics, with one end connected with the other end over the right shoulder, and carry wrist knives made of steel and goat hide. Men also carry stools (known as ekicholong) and will use these for simple chairs rather than sitting on the hot midday sand. These stools also double as headrests, keeping one's head elevated from the sand, and protecting any ceremonial head decorations from being damaged. It is also not uncommon for men to carry several staves; one is used for walking and balance when carrying loads; the other, usually slimmer and longer, is used to prod livestock during herding activities. Women will customarily wear necklaces, and will shave their hair completely which often has beads attached to the loose ends of hair. Men wear their hair shaved. Women wear two pieces of cloth, one being wrapped around the waist while the other covers the top. Traditionally leather wraps covered with ostrich egg shell beads were the norm for women's undergarments, though these are now uncommon in many areas. Cattle are still the main source of livelihood for the Turkana, especially in the rural areas. The livestock provide food (milk and meat) and are also a source of wealth when sold for money. Fishing in Lake Turkana is another important source of income for those living close to the lake. While illiteracy levels are still high among the Turkana, there are a few well-educated Turkanas who have joined other sectors of the Kenyan economy

other tribes like Samburu, Rendille and El Molo have each made one part of the town their home. But while here after Visiting the Turkana people we shal have a visit to the El Molo tribe, and you maybe asking your self ' WHO ARE THE EL MOLO PEOPLE?" The El Molo, also known as Elmolo, are an ethnic group mainly inhabiting the northern Eastern Province of Kenya. They are the smallest ethnic group in Kenya, numbering about 300 people. They originally settled in the north of Lake Turkana but were forced by the other tribes to move south to the small islands. There are now gathered into two villages, respectively 150 and 70 inhabitants. They are believed to have originally migrated down into the Great Lakes area around 1000 BC from Ethiopia in the more northerly Horn region. Most group members are today admixed with adjacent Nilotic populations, with only a handful of unmixed El Molo believed to exist. Owing to the arid environment in which they entered, they are held to have then abandoned agricultural activities in favor of lakeside fishing. The Samburu name for El Molo means "the people who eat fish". As a matter of fact, the El-Molo's life is now based on fishing, and that is why they suffer greatly of the increasing pollution of the lake. Their main diet is based on fish and occasionally crocodile, turtle and other wildlife. Killing hippos gives a great social status to the warrior. They hunted from rafts with hand-made harpoons from acacia roots, their fishing nets are made from doum palm fiber. Most of them are not "pure" El Molo since they have been combined with Samburu and Turkana bloodlines. Intermarriage with other tribes and abandonment of the nomadic lifestyle has helped to raise their numbers. So they certainly have taken the customs from both tribes. The originality of this ethny is that they mixed their traditions with christendom. For example, a El Molo women will wear a tribal necklace and a cross at the same time. Many El Molo speakers have also adopted cultural customs from these communities. In 1994, there were reportedly only 8 original El Molo remaining. The El Molo still live in small dorm-shapes huts, built on the shore of Lake Turkana, even if they are slowly being replaced by permanent concrete homes. Like the Samburu, the El Molo wear necklaces and bracelets made of colored beads. Nowadays, only the elder dress in a traditional way. Many El Molo practice a traditional religion centered on the worship of Waaq/Wakh. In the related Oromo culture, Waaq denotes the single God of the early pre-Abrahamic, monotheistic faith believed to have been adhered to by Cushitic groups. Some El Molo have also adopted Christianity. The El Molo bury their dead under a small cairn of stones on the lake shore, the whole village then moving away from the spot of burial to avoid offending the dead.
Accommodation: Palm Shade Or Similar
Meal Plan: BLD

Day 7 & 8- Travel To Kalacha To Explore Gabra and Chalbi Desert (5hrs).
Two full days exploring Gabra people in Chalbi Desert. And WHY VISIT CHALBI DESERT? East of the remote Lake Turkana is the Chalbi Desert, a 100,000 square kilometer area (38,610 square miles) that is aptly named in the native language of the Gabra people as “salty and bare.” Like many of the areas in the Northern Frontier, the desert was once part of an extensive lake, as evidenced by the basin that fills with shallow water during heavy rains and fossilized remains of snail shells and fish vertebrae. When you journey into Chalbi Desert, prepare yourself for an eerie landscape edged by rocky lava flows, cracked earth and a sandy mixture of white salt and clay across which your guide carefully drives through. Even in this barren and desolate location, you may see a shadow emerge in the distance, as ostriches, grevy’s zebras, oryx and other adapted animals are often observed in the desert. Amazingly, spotted hyena have been seen too. The Chalbi Desert, though, does have a secret. On the northern edge is a gorgeous area of oases with groves of palm trees that attract sand grouse and other birds including vulturine guinea fowls. The oases are also used by the Gabra people as water sources for their camels. Another contrasting landscape in the desert are the Huri Hills and Mount Forole to the north, at the Kenya-Ethiopia border, where temperatures are slightly lower and the wilderness is much greener, giving you a private escape from the desert heat while enjoying expansive views of the hottest location in Kenya. Chalbi Desert is a harsh and very remote environment; therefore, we recommend that you drink enough water. The Gabra (also written Gabbra or Gebra) is a Cushitic ethnic group mainly inhabiting the highlands of southern Ethiopia and Marsabit regions of northern Kenya. The Gabra migrated to Northern Kenya around the 15th century due to their pastoralism nature. They settled in present day Moyale, Marsabit, North Horr and the vast Chalbi Desert and southern part of Ethiopia. They are closely associated with other Oromo, especially their non-nomadic neighbors, the Borana. The Gabra are predominantly Sunni Muslims. A smaller percentage still hold true to their ancient traditional Somali -Waqi beliefs and the camel oriented rituals with nominal Sufi Islamic practices. They make pilgrimages to sacred sites, most of which are located in the mountainous such as Hesi-Nabo and Agal. Today, both of these holy sites are located within Gabra's traditional territories. The religious activities include animal sacrifices and ritual prayers and were presided over by Dabela, the religious leaders. For the Gabra, to live in balance with a trying environment is to protect land, animal, and fellow Gabra. Thus, they practice certain food and plant taboos, preserve full-grown trees called "korma" (bulls), and revere pregnant women and pregnant animals. As resource managers, they migrate to the highlands during the rainy season to allow the dry season pasture to replenish its water resources. The Gabra have a mixed-livestock economy consisting of camels, cattle, sheep, and goats. It is almost entirely based on reciprocity. Most central to the way of life and economy is the camel. When a Gabra comes into possession of a camel, it's named to ensure the Gabra's right of ownership. The camel will be loaned or given to other Gabra in need, and a future act of reciprocity will be expected. In this sense, camels provide great security; they also provide most of the meat and the dry season's supply of milk. The also transport goods and water from foraging areas to surrounding villages. Selling camels and their by-products to outsiders is taboo. Gabra homes, called mandasse, are light, dome-shaped tents made of acacia roots, and covered with sisal grass mats, textiles, and camel hides. Each mandasse is divided into four quarters; a public quadrant each for male visitors, female visitors, and a private quadrant each for parents and children. A mandasse can be completely disassembled and converted into a camel-carried palanquin in which children and the elderly travel. Gabra life is labor-intensive, so everyone has specific tasks. Although the men decide when to migrate, women pack and unpack the camp site before and after migration. In fact, women "own" the huts and have complete authority over them. From age 7, children work six to seven hours a day, mainly tending the animals, while grandmothers largely rear
Accommodation: Missionaris
Meal Plan: BLD

Day 9 – Transfer To Marsabit National Park Via Rendile People Through Kaisut Desert (5hrs).
Today we transfer from Chalbi Desert the land for Gabra people to Marsabit National Park Via Rendile People. You maybe asking yourself WHO ARE THE RENDILE PEOPLE: The Rendille tribe is a Cushitic tribe that inhabits the climatically harsh region between the Marsabit hills and Lake Turkana in Northern Kenya. They are neighbor of the Borana, Gabbra, Samburu and Turkana tribes. The ethnonym Rendille translates as "Holders of the Stick of God". They are believed to have originally migrated down from Ethiopia. They were forced to migrate south into Kenya because of their frequent conflicts with the Oromo tribe over pasture and water for their animals. Since they lived on desert land with unfavorable climatic conditions, the British colonialists were not interested in overtaking their area and the Rendille tribe was, therefore, not very affected by colonial rule in Kenya. Being pastoralists, the lifestyle of the Rendille revolves around their livestock. In the northern areas, camels are their main source of livelihood because camels are best adapted to the desert conditions that prevail in Northern Kenya. The camels are an important source of milk and meat for the Rendille people. When migrating to new pastures, the camels are also used to carry the family's possessions in specially designed saddles. The Rendille people who live in the southern and less dry part of their region have historically had a good relationship with their Samburu neighbors. In fact, their relationship has been so close that they have adopted many of the customs and practices of the Samburu. Intermarriage with the Samburu has led to the emergence of a hybrid culture. The southern Rendilles rear other animals including cattle, sheep and goats. Among the Rendille, a person's role in society depends on their age-set and gender. The Rendille have a well-defined age-set system, and a number of rituals take place every seven to 14 years to initiate people into different age-sets. For men, circumcision is one of the most important rituals because it initiates one into warrior-hood. The men are in charge of herding the livestock and protecting them from predators and rustlers from other tribes. Rendille women are charged with household duties and taking care of the children. Age-sets among women are less defined since a woman is either married or unmarried. Additionally, the Rendille traditionally practice infibulation. The custom was first brought to the Horn region from the Arabian peninsula during antiquity, and was originally intended to protect shepherd girls from attacks by wild animals during menstruation. The tradition subsequently dispersed from there. It is a taboo for a Rendille man to marry from within his own clan. Since many young Rendille people have very little contact with other clans, the parents always arrange marriages for them, and conduct all marriage negotiations including the bride price. Young girls are often "booked" at a very early age by older men. They marry as young as ten or twelve years. Until he is married, a young Rendille man cannot have a house of his own. The Rendille people have a traditional religion that includes prayer to the moon, animal sacrifices, and the existence of ancestral spirits. They also have traditional religious practices that resemble Jewish practices. The name of god is Wakh. Prayer is offered looking up to the heavens. Unlike other Kenyan Cushites, the Rendille have a very small Islamic following.
After ashort to Rendile we proceed to Marsabit National Park and yoube asking yourself why MARSABIT NATIONAL PARK: The beautiful Marsabit National Park in Kenya is a refuge for huge tusked bull elephants, diverse birdlife and reptiles. It has many interesting geological features, and is an oasis of green in the middle of an arid environment. Marsabit National Park was made famous in the 1970's when it was home to many Elephants that were reputed to have the longest tusks in Africa. One of the old Bulls was called Ahmed who was put under 24 hour surveillance by presidential decree. When he died he was found to have tusks weighing over 300kg. Today the Park is still known for its Elephants with their impressive tusks. Getting to Marsabit National Park Marsabit National Park is situated 560 kilometres from Nairobi. The Park is reached via Nanyuki and Isiolo. The road is tar up to Merille, and road construction is planned to continue as far as Moyale on the Ethiopian border. At present the road from Merille to Marsabit is still quite bad and a four wheel drive vehicle is recommended. Airport - There is a good tarmac airstrip situated just outside the Marsabit National Park. Highlights and Attractions The Park is known for its Elephants that have impressive tusks See the endangered Grevy's zebra Paradise lake is home to a wide variety of waterfowl The singing wells where local tribes go to gather water What to do in Marsabit National Park - Game drives, camel safaris, visit the singing wells. Around the park camel safaris can be arranged. The Experience The Marsabit National Park is an oasis of green in this arid, desert region of Kenya. At the centre of the park is an extinct volcano - the height of which creates a microclimate that supports a huge tract of indigenous forest that in turn supports a wide variety of wildlife. The Montane forest is supplied water by thick mist which forms overnight as the hot air rises off the desert and cools. The mist often lingers till late morning. The forest is home to a wide variety of wildlife such as Elephants, Rhino, Lion, Buffalo and Leopard. The downside of Marsabit is that the forest is so thick that game viewing is very challenging. However, it can be very rewarding if you have patience. The Park is home to the greatest number of graceful Greater Kudu Antelope and the rare Grevy's Zebra and Reticulated Giraffe. The park has many extinct volcanic craters known as Gofs. One of the largest of these is Gof Sokorte Guda which has Lake Paradise at the bottom of it. The lake is ringed with scenic forest and the birding is fantastic. It is also a refuge for the rare Lammergeyer Vulture and is known for the diversity of its butterfly species.

10- Transfer To Buffalo Springs National Reserve Or Samburu National Reserve (4 hrs)
After an early morning breakfast, you will be transferred to either Buffalo springs National Reserve Or Samburu National Reserve. WHY VISIT BUFFALO SPRINGS; Buffalo springs national reserve is situated in the Eastern province at isiolo district of Kenya, south of Samburu national reserve covering an area of about 131 kilometers squared on vast plains at the backdrop of Mount Kenya. The reserve is bordered by Shaba national reserve to the north east and Samburu national reserve to north. Buffalo springs national reserve got its name from the clear water springs running through the park and they never run dry even when there’s no rain. Buffalo springs national park is renowned for its leopard sightings and other big animals and re recorded over365 species of birds. Buffalo springs national reserve was established as part of the isiolo Samburu game reserve in 1948 but was later separated on it’s own to be a game reserve in 1985, the reserve has got rich diversity ranging from golden Savannah vegetation, springs, acacia woodlands, shrubs, Ewaso Ng’iro river, thorny bushes, lava terraces and riparian forests. Activities at Buffalo springs game reserve. Game viewing: There are various animal species to be seen roaming around the plains for example: Grevis zebra, Fringe eared Oryx, Dik Dik, giraffe, gazelles, African elephant, cheetahs, gerenuk, African wild dog, warthog, impala, water buck, lion, hippos, spotted hyena and giraffes among the rest. Bird watching: Bird enthuasts can make buffalo springs reserve their destination in a travel list to Kenya, the reserve is blessed with over 365 bird species some of the examples can be seen as; Somali ostriches, vulturine guinea fowl, Taita falcons, yellow billed ox peckers, great egrets, sand grouse, verreaux eagle, martial eagles, yellow billed hornbills, grey headed kingfisher, secretary bird, pygmy falcons, lilac breasted rollersand African darters. Cultural experience: Tourists can enjoy cultural experience from the local Samburu community living around the park with their unique nomadic lifestyle; they can get entertained in the evenings with local traditional dances from the traditional dancing groups. There are also various craft shops where you can acquire souvenirs to take back home. Nature guided walks: Tourists can take guided nature walks at the banks of the Ewaso Ng’iro river and experience a lot of nature and wildlife. This is normally done by a Samburu armed guide who will show you how to interpret animal tracks and also show you a lot of plant species they normally use for their traditional medicines and a lot more. Swimming: Tourists can engage in this recreational activity at the magnificent Ewaso Ng’iroriver, they are normally advised to carry their swimming gears and their lots of fish species to be caught and aquatic birds to be seen. Visit the singing wells: The singing wells is a unique place where you witness typical African culture, the Samburu pastoralists bring their livestock to the wells and draw water from the deep for them to drink this place can be crowdie as there’s scarcity of water everyone struggles to have their animals drink. How to get there: Buffalo springs national reserve can be accessed from Nairobi or any other Kenyan city by road, two airstrips serve the park daily; the drive from Nairobi is about 4-5 hours depending on the jam the flight takes about one hour and twenty minutes Best time to visit: The parks climate is favorable to make it visited all year round but the very best months are from July to December when the grass is shorter and vegetation is not thick making it easy to view wildlife. The water springs are also always flooded with wildlife for water during this period. IF NOT BUFFALO SPRINGS YOU CAN VISIT SAMBURU NATIONAL RESERVE: Samburu National Reserve is situated at the southeastern corner of Samburu District in the Rift Valley Province of Kenya. It is bordered to the south by Ewaso Nyiro River, which separates it from the Buffalo Springs National Reserve. The reserve covers an area of 165 Km² and is located around 345Km from Nairobi. Climatic Conditions: The Reserve lies within ecological zone V- which is classified as arid and semi- arid with moisture index of 42 to 57, which indicate that evapo-transpiration is greater than available moisture. The days are extremely hot while the nights are cool. The annual mean temperatures range between 18ºC and 30ºC, while the mean annual rainfall is 354mm with peaks in November and April. The dry season starts in late May, and goes up to early October during when large concentration of wildlife is found in the reserve due to availability of lush vegetation along the Ewaso Nyiro River, the main source of water to the Reserve and the nearby communities. Available games (and chances of seeing ) The reserve is reach in wildlife with fame for abundance in rare northern specialist species such as the Grevy Zebra, Somali Ostrich, Reticulated Giraffe, Gerenuk and the Beisa Oryx (Also referred as Samburu Special). The reserve is also popular with a minimum of 900 elephants. Large predators such as the Lion, Leopard and Cheetah are an important attraction (Kamunyak the Miracle Lioness that adapted the baby Oryx is a resident in the reserve). Wild dog sightings are also a common attraction to this unique protected area. Birdlife is abundant with over 450 species recorded. Birds of the arid northern bush country are augmented by a number of riverine forest species. Lesser Kestrel and the Taita Falcon are species of global conservation concern and they both utilize the reserve. Five species categorized as vulnerable have recorded in the reserve. These are African Darter, Great Egret, White-headed Vulture, Martial Eagle and the Yellow-billed Ox-pecker. Critically endangered species under CITIES – Pancake tortoise (malacochersus tornieri) is found in the reserve.
Accommodation; Lion Cave Campsite
Meal Plan: BLD

Day 11: Transfer To Nairobi City.
Have breakfast and then embark on the road for 6 hours to Nairobi capital city, you will have a views of Mountain Kenya on your drive to Nairobi. MOUNTAIN KENYA. The Highest Mountain In Kenya Mount Kenya is the highest mountain in Kenya, and the second highest (after Mount Kilimanjaro in neighbouring Tanzania) in Africa. Standing at 4,985 metres, it dominates the central Kenyan landscape, and is about 150 km south of the equator. It is only one of a few places near the equator with permanent ice glaciers. The mountain is in the Mount Kenya National Park, a protected area covering about 700 km², and which was listed as a UNESCO World Heritage Site in 1997. The Park receives an estimated 15,000 visitors annually. Mount Kenya is an extinct volcano, which was formed approximately 3 million years ago. The highest peaks are Batian (5,199 metres), Nelion (5,188 metres) and Point Lenana (4,985 metres). Of these 3 peaks, only Point Lenana can be reached by novice to intermediate trekkers – the other 2 peaks can only be attempted by experienced, technical climbers. As with any hike, prior training is definitely required – whatever your level of expertise.
Accommodation & Meal Plan :There is a rich choice of options

Day 12: Reserved for departure and activities can be confirmed after your departure activities.
Have breakfast and then embark on the road for 6 hours samburu community to Nairobi capital city or to the airport for your late flight back home or accommodation in Nairobi city.
Meal Plan: BL

Please Note:
There is an optional visit to Solio Rhino game reserve a popular home both the white and black rhinos. This can be done upon request.

Destination Map
This tour takes you to Northern Kenya; it starts from Nairobi the capital city of Kenya and ends still in Nairobi. The red symbols indicate how you will travel and the destinations you will visit.