Warrior's Rite Of Passage In Maasai
Throughout the lifespan, individuals experience distinctive stages that integrate innovative responsibilities, values, and expected behavior. In an endeavor to appreciate and illustrate the coming of age, many cultures participate in initiation, or rite of passage, rituals. These initiations “include strenuous tests to move childhood into adulthood… [And] a positive reaction to these tests is seen as a sign of growing maturity” (Rogoff, 2003, p. 174). Of the abundant rituals performed in cultures, a common ritual emerges – the initiation of boys and girls into manhood and womanhood. When viewing the Coming of Age ceremonies this week, I chose to discuss the warrior’s rite of passage, practiced in the Maasai tribe, because of its taboo appearance,
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specific requirements, and relation to gender roles.
In the Maasai tribe, the warrior’s rite of passage illuminates the “sacrifice of the white bull” (Kenya CitizenTV, 2010). During this sacrifice, boys, between the ages of 9 and 12, come together to graduate into the classification of a warrior, or manhood. With the accompaniment of music and dance, from both the elders and woman in nearby locations, the white bull stands suffocated deliberately, at the hands of the Maasai tribe. After the tender strangulation, a small incision occurs on the back of the bull’s neck, “creating a kind of trough which collects blood, to which is added honey, milk, and tea and from which each graduating warrior drinks; drinking the blood mixture is believed to make them strong and successful” (Eller, 2009). Due to the scarified identity of the white bull, no physical part of the bull’s body subsists able to touch the bare ground, as it would not stand pure. After the Maasai tribe skins the bull, the young boys must construct a cooking structure for the bull meat over a fire, as the meat should not boil. Because no evidence of the ritual should remain, all body parts stands used, illustrating why “a thin slice of its skin is also made into a ring worn by each warrior as a symbol of marriage to the bull” (Eller, 2009). After the daylong ritual – music, dance, and sacrifice – young boys transition from boyhood to manhood, acquiring new responsibilities and values.
When observing a cultural ritual, from the outside, individuals often question the purpose or meaning behind the taboo ritual.
As clarified in the movie clip, the warrior’s rite of passage remains, “more of a spiritual event, then it is a physical event” (Kenya CitizenTV, 2010). This ritual, or rite of passage, does not symbolize the physical transition into manhood, emphasizing body changes or circumcision. Rather, this transition exemplifies a passage that influences the human spirit and soul, predisposed by religious beliefs. With a foundation in the human being, the warrior’s rite of passage aids in the exploration and identity of the self, in comparison to the outside society. Young boys not only discover their new responsibilities and expectations in a society, but also discover growth, power, and strength in their shifting presence. These warriors no longer rest as young boys, but rather designated men, who will carry of the ritual with future generations. With the complete presence of their whole age group, boys transition into a inexperienced period in their life – adulthood. I found strength in this rite of passage, as it unites an entire community, despite individual differences. Every boy comes together to celebrate a transitional point in their life, finding a community in their shifting
experiences.
When observing a family, or culture, it appears evident that certain routine behaviors retain meaning. Although these rituals differ from culture to culture, they retain common purposes – “status change to adulthood, recognition of sexual maturity, incorporation into the larger society…” (Rogoff, 2003, p. 174). With a diverse array of purposes, yes, I do feel that a ritual that acknowledges and celebrates life transitions subsists important. These rites of passage subsist imperative because they demonstrate the coming on age in a specific culture, illustrating the values and responsibilities that occur when transitioning life stages. As exquisitely expressed, rituals serve as “tools that give us the freedom to take responsibly for the direct and purpose of our lives,” further added, “they help us find and define the patterns and cycles in our individual lives that might otherwise seem to be random happenings” (Brenner, n.d.). Without rituals, individuals would find no value or desire in life transitions. A ritual that acknowledges and celebrates life transitions sanctions individuals to perceive how far they have come in life, demonstrating the struggles and setbacks they overcame. These transitional points demonstrate key outlets in an individual’s life, serving as both a reflection and revising point. Individuals subsist capable to redirect or edit their lifestyle to meet the demands and challenges facing them in their upcoming life stage. It sanctions for the ability to set goals, edit priorities, and seek spiritual guidance. While individuals cannot dictate their biological life transitions, they can shape and manipulate their autonomy through their decisions and behaviors.
References
Brenner, A. (n.d.). DailyOM - 10 Ways Rituals Help Us Celebrate Our Lives by Abigail Brenner, M.D. Retrieved from http://www.dailyom.com/library/000/002/000002558.html
Eller, J. D. (2009, July 9). Anthropology Review Database. Retrieved from http://wings.buffalo.edu/ARD/cgi/showme.cgi?keycode=3380
Kenya CitizenTV. (2010, October 4). Maasai Rites Of Passage Part 1 [Video file]. Retrieved from https://www.youtube.com/watch?v=X8WTJ-r2cnQ&feature=youtu.be
Rogoff, B. (2003). Developmental Transitions in Individuals' Roles in Their Communities. In The Cultural Nature of Human Development (pp. 150-193). New York, NY: Oxford University Press.
specific requirements, and relation to gender roles.
In the Maasai tribe, the warrior’s rite of passage illuminates the “sacrifice of the white bull” (Kenya CitizenTV, 2010). During this sacrifice, boys, between the ages of 9 and 12, come together to graduate into the classification of a warrior, or manhood. With the accompaniment of music and dance, from both the elders and woman in nearby locations, the white bull stands suffocated deliberately, at the hands of the Maasai tribe. After the tender strangulation, a small incision occurs on the back of the bull’s neck, “creating a kind of trough which collects blood, to which is added honey, milk, and tea and from which each graduating warrior drinks; drinking the blood mixture is believed to make them strong and successful” (Eller, 2009). Due to the scarified identity of the white bull, no physical part of the bull’s body subsists able to touch the bare ground, as it would not stand pure. After the Maasai tribe skins the bull, the young boys must construct a cooking structure for the bull meat over a fire, as the meat should not boil. Because no evidence of the ritual should remain, all body parts stands used, illustrating why “a thin slice of its skin is also made into a ring worn by each warrior as a symbol of marriage to the bull” (Eller, 2009). After the daylong ritual – music, dance, and sacrifice – young boys transition from boyhood to manhood, acquiring new responsibilities and values.
When observing a cultural ritual, from the outside, individuals often question the purpose or meaning behind the taboo ritual.
As clarified in the movie clip, the warrior’s rite of passage remains, “more of a spiritual event, then it is a physical event” (Kenya CitizenTV, 2010). This ritual, or rite of passage, does not symbolize the physical transition into manhood, emphasizing body changes or circumcision. Rather, this transition exemplifies a passage that influences the human spirit and soul, predisposed by religious beliefs. With a foundation in the human being, the warrior’s rite of passage aids in the exploration and identity of the self, in comparison to the outside society. Young boys not only discover their new responsibilities and expectations in a society, but also discover growth, power, and strength in their shifting presence. These warriors no longer rest as young boys, but rather designated men, who will carry of the ritual with future generations. With the complete presence of their whole age group, boys transition into a inexperienced period in their life – adulthood. I found strength in this rite of passage, as it unites an entire community, despite individual differences. Every boy comes together to celebrate a transitional point in their life, finding a community in their shifting
experiences.
When observing a family, or culture, it appears evident that certain routine behaviors retain meaning. Although these rituals differ from culture to culture, they retain common purposes – “status change to adulthood, recognition of sexual maturity, incorporation into the larger society…” (Rogoff, 2003, p. 174). With a diverse array of purposes, yes, I do feel that a ritual that acknowledges and celebrates life transitions subsists important. These rites of passage subsist imperative because they demonstrate the coming on age in a specific culture, illustrating the values and responsibilities that occur when transitioning life stages. As exquisitely expressed, rituals serve as “tools that give us the freedom to take responsibly for the direct and purpose of our lives,” further added, “they help us find and define the patterns and cycles in our individual lives that might otherwise seem to be random happenings” (Brenner, n.d.). Without rituals, individuals would find no value or desire in life transitions. A ritual that acknowledges and celebrates life transitions sanctions individuals to perceive how far they have come in life, demonstrating the struggles and setbacks they overcame. These transitional points demonstrate key outlets in an individual’s life, serving as both a reflection and revising point. Individuals subsist capable to redirect or edit their lifestyle to meet the demands and challenges facing them in their upcoming life stage. It sanctions for the ability to set goals, edit priorities, and seek spiritual guidance. While individuals cannot dictate their biological life transitions, they can shape and manipulate their autonomy through their decisions and behaviors.
References
Brenner, A. (n.d.). DailyOM - 10 Ways Rituals Help Us Celebrate Our Lives by Abigail Brenner, M.D. Retrieved from http://www.dailyom.com/library/000/002/000002558.html
Eller, J. D. (2009, July 9). Anthropology Review Database. Retrieved from http://wings.buffalo.edu/ARD/cgi/showme.cgi?keycode=3380
Kenya CitizenTV. (2010, October 4). Maasai Rites Of Passage Part 1 [Video file]. Retrieved from https://www.youtube.com/watch?v=X8WTJ-r2cnQ&feature=youtu.be
Rogoff, B. (2003). Developmental Transitions in Individuals' Roles in Their Communities. In The Cultural Nature of Human Development (pp. 150-193). New York, NY: Oxford University Press.