This study focuses on wood-energy production and consumption strategies among small-scale farm households in central Kenya. The specific objective were: (1) to determine how households had responded to specific wood-energy policies; (2) to identify factors associated with household adoption or non-adoption of the strategies. Different programs aimed at addressing wood-energy shortages in Kenya were initiated or strengthened during the 1980s: fuelwood or multipurpose tree planting; development and dissemination of improved stoves and fireplaces; promotion of increased accessibility to wood-energy substitutes. Household adoption levels for policy-supported strategies have remained low despite promotion. Survey data from two villages in Nyeri district were collected to determine the factors associated with adoption of the Kenya Ceramic Jiko, the [open quotes]Kuni Mbili[close quotes] stove/fireplace, kerosene stoves, electric cookers, and fuelwood or multipurpose tree planting. Adoption rates varied from as low as 1 percent for electricity to 43 percent for the Kenya Ceramic Jiko. Important policy variables included extension visits per year, income levels, years of formal education received by head of household, access to different fuels, area of farm-land owned, household size, and locational characteristics of the villages. Policy recommendations included: use of research results to direct policy; improvement of information flows between policy makers, extension agents, and technology-users; increased support of agroforestry; and better program coordination. Recommendations for further research included: examining more areas where efficiency gains in energy production and consumption can be made, extending the study to cover the drier parts of central Kenya, and conducting regular case studies in order to better understand the adoption process over time.
Gaffa, T; Jideani, I A; Nkama, I
A survey of the production, consumption and storage of Kunu was carried out. Some of the information included consumption rate, processing techniques and equipment, producer's status and grains used. About 73% consume Kunu daily, 26% occasionally; 1% know it is produced but may or may not be consuming it. Millet (Pennisetum typhoideum), sorghum (Sorghum vulgare), maize (Zea mays), rice (Oryza sativa) and acha (Digitalis exilis) were used in its production in decreasing order of preference. The grains were used singly or combined; sorghum/millet was the most common combination in a ratio of 1:2 (w/w). Steeping was done in ordinary water for 12-72 h, depending on the grain type, in local clay pots, plastic buckets, calabashes or basins or 5-7 h in warm water (60-70 degrees C). The grains were dry or wet milled with or without spices such as ginger, red pepper, black pepper, clove and garlic. Other ingredients introduced included: sweet potatoes, malted rice, malted sorghum and Cadaba farinosa crude extract. Both dry and wet milling was done with grinding mills, mill stones or mortar and pestle, depending on locality. The product was then cooked into a thin free flowing gruel. The various types of kunu were: Kunun zaki, Kunun gyada, Kunun akamu, Kunun tsamiya, Kunun baule, Kunun jiko, Amshau and Kunun gayamba. Kunun zaki was the most commonly consumed. Production and consumption cut across all social classes of the society.
Kato, Masae; Sleeboom-Faulkner, Margaret
This article examines the dichotomies of collectivism and individualism in the debates on the selective abortion of disabled fetuses, which have occurred over the last four decades in Japan. Disagreements in debates on abortion in Japan have often revolved around the concept of self-determination (jiko-kettei). These debates usually focus on whether this 'foreign' concept is appropriate in a Japanese context, as the dominant Japanese discourse stereotypes the Japanese as making decisions in a harmonious manner. Both in public debates and in academic writing on abortion, the idea that the West is devoid of harmonious collectivism is often presented in an uncritical manner. In this article, we argue that the notion of 'self-determination' is borrowed from 'reverse Orientalist' and Occidentalist discourses that portray Westerners as individualistic or ego-centric and the Japanese as collectivist. The concept of 'self-determination' was remolded and projected onto Japanese public and academic debates on abortion. The relevance of this concept lies in the ways in which dichotomous views of 'Japan as harmonious' versus 'the West as individualistic' influence guidelines concerning prenatal testing and its daily practice. By critically analyzing the narratives of policy-makers and academic studies on self-determination and prenatal testing, this study traces these polarizing views back to the processes of national identity formation. These processes underlie political debates and academic work associated with the search for 'Japanese-ness'. This article further demonstrates that policy-makers' criticism of self-determination in prenatal testing derives from gender bias, which is also related to issues of Japanese identity. This article is based on both archival and field research materials collected between 1997 and 2008. We also refer to interviews with medical doctors, policy-makers, journalists, counselors, nurses, participants in various social movements and