terrible.
>> Bob: Do you believe that
TransCanada may have had
a role in that?
>> I-- possibly.
I don't know for sure.
It's darn sure in their favour.
And when they set up laws or
regulations to limit access to
free speech and
right to protest,
I have a serious
issue with that.
>> Bob: And so does
Lewis Grass Rope,
a member of the
Sioux Tribe in Lower Brule,
South Dakota.
He participated in the protests
in North Dakota and says he and
other Lower Brule Sioux were
shocked to hear their
tribe accused of
supporting Keystone XL,
which most of the state's
Sioux community did not.
>> Our tribe was actually
working with TransCanada,
and they were in cahoots
with them at the time.
>> Bob: In cahoots, he says,
because Lower Brule leaders had
talked with TransCanada about
running an electricity line
across tribal land to power the
future Keystone XL pipeline
on its route through
South Dakota.
But those leaders apparently
keptthat symbolizes the transition to adulthood for some sub-cultures in Kenya and that is performed on boys around the age of 13 years. Of significance is the fact that this sort of cultural expectation has little to do with the youth's personal choice or desire to leave home or not. Rather, it is more of an obligation to which male youth must adhere. Third, while many theorizations of home-leaving center on the economic resources of the home-leaver to establish an independent residence, the slum setting (which is characterized by high levels of poverty and unemployment) raises questions about the centrality of economics to residential independence among young people in the slums of Nairobi. The slums of Nairobi are characterized by a high unemployment rate and a shortage of