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Coming of Age: The Passage to Adulthood
Rituals around the world all teach valuable lessons that help initiates see the value and importance of life. Each culture has different rituals that provide experiences for their youth to learn these valuable lessons of life. Many coming of age rituals are intense procedures. The Amazon's Satere Mawé youth enter adulthood through the bullet-ant glove initiation, teaching courage and endurance, and the crocodile scaring ritual that the men from the Sepik River in Papua New Guinea participate in teaches them pain and accomplishment.
Bullet Ant Glove Initiation
The Amazon tribe, known as the, -Satere Mawé, practice the bullet-ant ritual that young men participate in enabling them to enter adulthood. Beginning around age 13, young men are expected to endure the bullet ant glove, in order to be considered a man of the tribe. Neil Griffin (2012) describes this ritual:
“Becoming a Satere-Mawe man involves getting up close and personal with the bulletant. At the time of initiation, the group will locate a bullet ant nest and waft smoke over it to knock out the ants. The unconscious ants are collected, and carefully – I’m guessing very carefully – woven into a glove made of the leaves. The end result is a leafy green iron maiden. Shaped like an oven-mitt on the outside, the ants are embedded within the leaves with their stingers facing inwards. The man-to-be then slips the glove on, and must keep it on for ten minutes. At the end of ten minutes the glove is removed, although generally not by the boy, who is usually busy being paralyzed and/or convulsing. The boy will generally recover within a week – but the ritual can be fatal. Unfortunately, even for the survivors, once is not enough to prove ...
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Works Cited
Cruickshank, B. (2012). “Growing Pains.” Ethos. Retrieved from http://ethosmagonline.com/archives/15467.
Griffin, N. (15 November, 2012). “Becoming a Man, The Satere-Mawe Way.” The Canadian Naturalist. Retrieved from http://acanadiannaturalist.net/2012/11/15/becoming-a-man- the-satere-mawe-way.
Inghem, A. (2008). “When men become crocodiles: Extreme Tribal Scars.” Environmental Graffiti. Retrieved from http://www.environmentalgraffiti.com/ecology/when-men- become-crocodiles-extreme-tribal-scars/1261.
Oti the Lis, . "Bullet Ant Ritual." Is this enough to prove you are a man?. N.p., n.d. Web. 29 Apr 2012. Retrieved from http://www.otithelis.com/initiation/bullet.php.
The Travel Lust. (2010). “Deep Skin Cutting rituals of Blackwater Sepik River.” Retrieved from http://thetravellust.com/2010/11/18/papua_new_guinea_sepik_river_blackwater
"If she hollers, she is mine. If she needs to be changed, she is always mine...
Cultural Anthropology: The Human Challenge, 14th Edition William A. Havilland; Harald E. L. Prins; Bunny McBride; Dana Walrath Published by Wadsworth, Cengage Learning (2014)
In Barre Toelken’s essay “Seeing with a Native Eye: How Many Sheep Will It Hold?”, the ways in which one culture perceives another and the criteria used to make judgements are explored. Toelken states “I think I can say something about how differently we see things, envision things, look at things, how dissimilarly different cultures try to process the world of reality” (10-11). In essence, Toelken is alluding to how different cultures will interpret their experiences and rituals according to their own set of beliefs and practices. This complicates situations in which the experiences or rituals are not comparable across cultural lines; someone will always be missing an aspect or a significant purpose if they do not try to “see it as much as possible with the ‘native eye’” (12). In other words, one must immerse themselves in the culture they are analyzing, while not comparing it to their own cultural experiences. One must consider all the cultural implications of that specific culture when wondering why things are done a certain way. Toelken provides
methods drawn by the Four Sacred Directions, the refuge held by the sweat lodge, and
He focuses on the need and importance of teaching ancestral values to the young people, in a way that they can relate and understand. Young people of the world have become un-rooted from tradition, not knowing how they are connected to the world, who they can turn to for guidance and support, and lacking in spiritual leadership. This has caused increased violence, disparity, and suffering around the world. It is the responsibility of all leaders, cultural, spiritual, ethnic, religious, and educational to assist in the understanding of traditions, heritage, ancestral roots, belief systems, and values in a way that the young people of today can comprehend and feel connected. The young people of today are the leaders of tomorrow, they need our guidance and support to grow and mature into responsible adults. They must become re-rooted in tradition and beliefs to maintain a since of stability for the
Today, many Kickapoo children are sitting in the classroom. Some of their parents work in offices and factories. When they go home from school, they are taught how to be good Kickapoo and perform properly in ceremonies. Similar to how Americans are taught how to act during certain social functions like weddings and such.
“The Sambia: Ritual, Sexuality, and Change in Papua New Guinea” is a book written by Gilbert Herdt. It is based on a case study Herdt did during the 1970’s of the culture of the Sambia people. His study took place in Eastern Highlands Province of Papua New Guinea. He didn’t know much about their language, however through out his time there he was able to learn their language and customs. As he settled into their village, he mostly slept in the clubhouse with the other Nilangu villagers; however, eventually they built a house for him to stay at. Herdt had a great interest in gaining new knowledge about the Sambia culture.
There are a number of activities that take place during the ceremony and each part has its own purpose and significance. As a whole, the procession takes place over a course of four days and within a decent amount of time of the first menstruation. However, in the event of the child being away at boarding school they will go home immediately or if this is not an option then the ceremony must be postponed. The ordering of events take place over the course of the four days directly relate to the myth of the origins of Kinaalda. For instance, in Marie Shirley’s Kinaalda the order and the events that take place resemble closely the events that took place during the mythical origin story. For Shirley’s own ceremony the events that take place include: hair-combing, dressing, molding, race one and race two, nighttime activities, and several others. To prepare for the events that will take place, the people involved do things such as shelling corn and cleaning the hogan. On the first day of the ceremony the girls involved have their hair combed to make the girl resemble Changing Woman and are dressed in their ceremonial clothing, which include adornments of silver and turquoise. When wearing the jewelry some feel that this is a testament of her future. If she wears large amounts of jewels then this will mean she will have a rich life full of success. Usually after the dressing is the lifting of the people. This is something that Changing Woman did during her own ceremony, as a way to thank the people for their gifts (Wheelwright, 1942). They are then to lay on their stomach to begin the process of the molding; this relates to the first girl’s kinaalda myth in which “she was molded and pressed so she would have a good figure” (T...
Considering descendants’ effort to bring this culture back in society, this entire dancing performance, masks, and the idea of interacting with the outside world must not have been merely correlated to their religious and spiritual ritual. It might have been their identity; a symbolic of their society which their ancestors had built and passed down to them.
Leading up to the celebration the girls are taught a certain dance that must be performed at the ceremony. “the new initiates are brought into town for the first time since the initiation process began…” At the ceremony the Mende girls wear a Sowei mask and costume which is considered to be the embodiment of the river spirt Sowo. Once the mask and costume is on the person transforms and her actions are no longer hers but are the actions of the spirt Sowo. A sacred dance is performed and dance moves represent the strength and power of woman as members in the Mende community. “Sowo mask are divided into three structural components- the neck, face, and coiffure. Carved from a single block of lightweight wood, the masks weigh only two to four pounds. The mask displays a shiny black surface representative of the value assigned to smooth dark skin.” The rings around the masks neck demonstrates a trait that is considered beautiful in Mende cultures. Every mask has a different hairstyle, representing the style of the woman the mask is made for, you can see items such as shells, metal and claws on the coiffure.
Changes occur within societies, cultures, religions, or livelihood, people lose their sense of importance towards their roots and sense of being therefore redefining the meaning of humanity. However, as Ceremony teaches, being in touch with one’s roots and sense of being will bring about understanding of what is true or what is false. An individual should realize the meaning of their essence and in turn would bring the understanding towards the world. Ceremony’s world application evaluates and serves as a guide of how humanity should open their eyes and look at everything in a different a perspective to see it in the way of the ceremony: the way of life. The ceremony should be practiced and adapted throughout all the time, no matter the race, religion, culture or livelihood.
In Ashanti tribe, family and the mother’s side are most important to this particular group. This tribe believe that child often inherit their father’s soul while flesh and blood is received from the mother. “Instrument such as talking drums are used for learning the Ashanti language and spreading news and used in ceremonies. This instrument is very important to the Ashanti and there are very important rituals involved in them”. (Vollbrecht, Judith A., 1979).
In the first stage of initiation the boys are taken from their mothers homes and taken to live at the men’s clubhouse. Here boys are given a ritual sponsor who is usually in the third or forth stage of initiation (Herdt 1981: 55). Early in the first stage is the stretching right. “The stretching rites are the initial stimulus to spur masculinity” (Herdt 1981: 223). In the stretching rites the boys are carried off into the woods by their ritual sponsor and sticks or switches are rubbed against the bodies of groups of boys by the elder males. The boy’s skin is rubbed and perforated. This is said to remove “sweat and the fine down of the boys cheeks, arms and legs” (Herdt 1981: 222) which are contaminants caused by close contact with their mothers. After this dangerous ritual their sponsor must carry the boys back to the men’s clubhouse.
The dictionary defines rites of passage as ceremonies that mark important transitional periods in a person’s life. It usually involves rituals and teachings that help shed their old roles and prepares them for their new roles. Although all boys and girls will go through a rite of passage to be considered an adult, the path they will take will differ greatly. The common point I have found them all to have is the age range at which this usually occurs, which is between 13 and 16. Some will have to endure task while some participate in celebrations. Some are extremely dangerous in nature while others are less formal and less challenging. All of them require preparations and learning rituals, languages, or dance. I will focus on the puberty phase and how different cultures mark this transition.
“Babies”. Is a documentary made by the Thomas Balmés. It offers a window on the lives of four infants in four completely different cultures. This is not a usual kind of documentary; there are no narration, no subtitles and actual dialogue was very minimal. The film explores childhood rituals, enculturation, socialization and parenthood. I will try to explore each of these themes and try to make the case that behaviors, values and fears are learned not something congenital. It has, in my opinion, comparative perspectives and different methods in rearing children in different societies. It achieves this by cutting the scenes in certain ways to show the differences between these different children. For example, in one part of the film, both Bayarjargal (the Mongolian child) and Mari (the Japanese child) were playing with their pet cats and then the two scenes were edited to a shot of Ponijo (the Namibian child) looking interested in flies. The four children developed in somewhat similar ways. However, there are differences in their behaviors due to the enculturation by seeing their parents or siblings who were doing what they thought to be the norms and the obvious landscape in which they are brought up. Two of the kids were born in rural areas (Namibia and Mongolia) and two were born in urban areas (the United States and Japan). The mothers of these infants were interviewed and chosen to be in the film