Rites of Passage - Maasai and Akan Communities - Essay Example

Running Head: RITE OF PASSAGE Rites of Passage Carlos R. Hayes ANT 101 Introduction to Cultural Anthropology Zeb Rifaqat According to Anthropologists, rites of passage or the transition from one phase to another takes place in three stages irrespective of the culture one belongs. The process of transition takes place through interaction between human beings and nature. In a tribe the transition from childhood to complete inclusion of an individual into the community takes place through rituals. Again a new born baby is given recognition only after certain rituals and then acknowledged as part of the society (Lewis, 2013; Nmafa.si.edu, 2014). Initiation rituals include baptism, akika etc which are determined according to religions. These rites rest upon beliefs and values of different communities. For instance, all African cultures believe that a new born is blessed with unique gifts and talents which are worth celebrating. The following paper will focus on the rites performed during initiation from childhood into complete adulthood amongst the Maasai and Akan communities. The Maasai culture upholds ceremonies like “Enkipaata (senior boy ceremony), Emuratta (circumcision), Enkiama (marriage), Eunoto (warrior-shaving ceremony), Eokoto e-kule (milk-drinking ceremony), Enkang oo-nkiri (meat-eating ceremony), Orngesherr (junior elder ceremony), etc” for initiation or transition from childhood to adulthood (Maasai Association, 2014). Ceremonies for the boys and girls minors include Eudoto and Ilkipirat which involve piercing of ear and leg fire marks respectively. These are done before circumcision. These ceremonies express the Maasai culture as well as their freewill. The life of a man in Maasai community is marked by a well ordered systematic progression through rituals duties and ceremonies (Wendy, 2003). The Enkipaata ceremony takes place with entrustment of boys aged between 14 and 16 years to travel around their region and declare the development of new age set. Around 30-40 houses are established for the imitation of boys who are united and prepared for their transition. Circumcision is an important initiation amongst all the rites of passages and takes place after puberty. Circumcision marks the point of becoming full member of a community (Kimokoti and Kibera, 2008, p.78). In the twenty first century the young Maasai women do not undergo this process. However young boys undergo this process to become warriors. They need to show the indications of a grown man by carrying heavy spear. A boy is supposed to herd livestock for seven days consecutively and on the eighth day circumcision process occurs. Male circumcision is a public event amongst Maasai. Circumcision is painful and the healing period takes around 3-4 months. Following this process the boys kill birds for real. The young man to be initiated wears black robe with unkempt hair, blue beds, and a headband of reeds. After being healed the boys become a new individual and gain the recognition as warrior (Galaty, 1998). The ceremonies of Emanyatta and Eunoto where warriors entertain their prophet and later the senior warriors are allowed to marry. Every warrior after graduating would shave their long hair which is done by their mothers (Wendy, 2003). During this festival warriors cannot carry weapons and an animal horn is set on fire and the warriors are compelled to take it out before it is burned. One who takes it out will be cursed but if no one takes it out then entire age set would suffer the curse. Women are permitted to marry only within their age set. Then during the milk ceremony mothers help their don graduate by shaving their hair and no man is allowed to eat alone. Men feel embarrassed to eat in front of their female lovers (Saitoti, 1986, p. xix). Being separated from the warrior’s life, the men undergo emotional stress for some time. This is followed by the meat ceremony where a wife needs to prove their faithfulness. A woman can have affairs within same age set but not outside or junior. To regain respect, an unfaithful woman must bring a cow from her father’s house to get apology. A chosen bull is killed for this occasion and after the ceremony, men and women struggle for food. The last stage of initiation is Orngesherr which marks the indication of entering a family and taking responsibility for the same. Every man is given a chair and his wife shaves him. If a man dies before the chair breaks, his elder son will sit on it. At around 35 years, thus a man is entitled to gain complete responsibility of his family (Otiso, 2013, p. 173). Attempts have been made to break these beliefs and customs and adopt western life styles but their practices related to rites of passage would remain an attraction or tourists. Women do not have their individual age set but identify their husband’s age set as theirs. In the Akan culture of Ghana, women are given much prominence and importance. They are looked upon as epitome of beauty, purity and dignity of the society, guarded against corruption with help of their traditional rules. The children develop their long lasting ideas regarding life and character during early age and the formative period which they spend with their mothers. The Akans believe they need well trained mothers with good morals such that their children are brought up well. Hence the transition of women into adulthood is given more importance than that of men. Nubility rites are given more importance in this society. The initiation ceremony is held mainly to declare to the society or community that a girl has reached the age and is available for marriage or courtship (Osei-Adu, 2013). The queen mother of the town monitors the young women who go through their first cycle of menstruation. They are secluded from the community for few weeks when secrets of womanhood are taught to them including sex education and birth control. They are also taught to maintain a happy marriage and ways of relating to their men (Falola and Amponsah, 2012, p.19). Following the puberty rites, women are brought to the durbar where men would watch them dressed scantily and showing their curves, it is here that the men choose their prospective brides. If a woman loses virginity before the puberty rites are performed it is considered to be curse upon the community and the guilty party along with the girl would be ostracized. The girl is showered with presents and money as a reward for maintaining their virginity till the puberty rites. “Restraint, respect, responsibility, and reciprocity” seem to be the guiding principles behind these rites (Poitier, Niliwaambieni and Rowe, 1997). In the above discussion one may note the different in priorities of the two cultures discussed. While both are African communities (Maasai from Kenya and Akan from Ghana) the importance of men and women are determined by their priorities. While warrior hood is of importance to the Maasai family and child rearing get priority amongst Akans. Likewise, the different rites are performed by the tribes. Passage is given immense importance in these societies even today, unlike the western civilized culture. The people have their reasons to defend their rites in order to maintain traditions of their culture. In both the cultures it is evident that lot of space for development is given to the young generation to grow and develop into adulthood and enter a family life. Going by theory of Cultural Relativism no culture is superior or inferior to others. Ethics or morality depends often on social construct and the right or wrong of doing things depend on a certain circumstance. The later might be defined as situational relativism while former by moral relativism. Again the disagreement between universalism and cultural relativism is noteworthy. Some communities regard human rights to be more strongly representative of other’s culture and hence reject them. References Falola, T. and N. Amponsah (2012), Women’s Roles in Sub-Saharan Africa, AB-CLIO Galaty, J. (1998), The Maasai Ornithorium, Ethnology, 37(3), 227-238 Kimokoti, A. and Kibera, L.W. (2008), Fundmentals of Sociology of Eduction with Reference to Africa, University of Nairobi Press Lewis, A. (2013). Rite of passage. Amaranthus, 1994 (1), p. 19. Maasai Association (2014), Masai Ceremonies and Rituals, retrieved on February 23, 2014 from: http://www.maasai-association.org/ceremonies.html Nmafa.si.edu. (2014). Making the grade. [online] Retrieved on February 23, 2014 from: http://www.nmafa.si.edu/exhibits/nkanu/mak.htm [Accessed: 9 Feb 2014]. Otiso, K.M. (2013), Culture and Customs of Tanzania, ABC-CLIO Osei-Adu, D. 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