Scarification rituals of the Sepik River tribes
In Papua New Guinea, many tribes are located near
the crocodile infested Sepik River. The crocodile has become a key spiritual
animal in Sepik tribal culture, as they believe that crocodiles made the Earth
and its people. When it is time for teenage boys to become men, a grueling
scarification ‘crocodile ceremony’ takes place. Unlike many cultures the Sepik
river people believe that men should progress through all rites of passage
ceremonies together in groups based on their kin classifications and relations,
instead of ceremonies dedicated to an individuals rite of passage.
The ceremony takes place in a ‘spirit house’,
which is located at the physical center and highest point of the village.
Because of its location, the Spirit House is the focus of the social and
ceremonial lives of its adult male members. The Sepik river people believe
in a powerful crocodile spirit called Nashut who claimed that if men began to
skin-cut themselves in his likeness at the Spirit House, they would absorb some
of his power and become strongest and most powerful tribe in the region.
Before the actual cutting of the skin takes place
initiates must endure a two-month long seclusion in the spirit house. During
this time, their father’s and mother’s brothers teach them about clan
genealogies, song cycles, and other spiritual information. They must also
endure taunting, having food thrown at them, and other frightening, painful,
and tiring rituals during their seclusion. The purpose of these rituals is to
harden the initiates, and rid them of any residual femininity. The key belief
behind the cutting of the flesh is that the crocodile spirit will eat the boys
and orally disgorge them as grown men, they see each razor cut as a crocodile
tooth biting into your skin.
The
actual ceremony is performed by an experienced cutter who has already gone
through the process himself. Traditionally tribes would use bamboo knives, but
over the years they have started using disposable razor blades to prevent the
spread of disease. First the initiates receive hundreds of specifically marked
cuts on their chests in the spirit house, before being led outside to have
their backs cut. As this occurs the initiates are encouraged by chants and
applause from observing family members. Once the cutting has been completed,
the initiates are led back into the spirit house to patch their wounds. But
first, oil from the kaumever tree, which is used to make war canoes, is applied
to the cuts with a feather. Then, river mud is applied to the cuts, and the
young men are told to rest and dry their wounds by the fires. The river mud
eventually leads to infection and results in large raised scars or keloids that
resemble the bumpy scaled skin of a crocodile.
The
Quinceañera Celebration of a Woman’s Passage to Womanhood
A girls fifteenth birthday in Mexican culture represents
her transition into adulthood and is considered one of the most important
ceremonies in a woman’s life. The celebration serves to honor not just the
young woman but also her entire family, especially her family parents and
grandparents. The idea is based on traditions that originated hundreds of years
ago and is a combination of Spanish-Catholic traditions and Aztec ceremonies
marking passages through stages of life. In former times, society would view a
15-year-old woman as an active, adult member of the community, fully ready to
take on her share of responsibilities, and indicated that she was of
marriageable age and status. Although this may not be the specific meaning
anymore it remains a celebration of maturity, lineage and community.
The ceremony begins in a Church with the Misa de
acción de gracias, which is a mass
given in thanks of a completed childhood. The young woman celebrating the birthday
known as the festejada sits at the foot of the altar in a formal white
or pink formal dress. She is surrounded by her maids of honor, and chambelanes
(escorts). They are usually family, or close friends grouped in order based on
different ages. At the conclusion of the mass the festejada leaves a
bouquet and pays her respects to the Virgin De Guadalupe. The guests
then receive gifts from remembrance from the family, during more modern
celebrations many pictures are taken.
After the Misa de
acción de gracias concludes the party takes place, the location of
the party varies but it is usually held at a sizable venue. The festejada receives
numerous gifts that tend to be far more extravagant than the regular birthday
gift. The celebration is traditionally started when the festejada dances
a waltz with her father, after this there is usually a formal dinner where many
congratulatory toasts are given in honor of the young woman’s coming of age.
A key element at the party is the
incorporation of traditional Latin music like cumbia, banda, or salsa, which is often played by a live band to the
enjoyment of a livid dance floor. The festejada’s
cake much like her dress is heavily decorated and lavishly presented. The
party overall thanks to the help of the parents, godparents, and often other
families tends to be very extravagant compared to an average birthday
celebration.
The
differences between the scarification rituals of young boys in the Sepik River
tribes and a girls Quinceañera in Mexican society are extremely evident. These
differences are representational of many aspects of both societies norms and
values especially in regards to gender roles. Sepik River society promotes male
dominance and favorably values masculinity whereas Mexican culture shows a
great deal of respect to the role women play in society. This is made clear
through the abundant celebrations and gifts ‘rewarded’ to the festejada
for advancing to a new pivotal stage in life. Although the rituals behind the
coming of age ceremonies were very different they shared a few
similarities. In both cultures during
the transition into adulthood the participant gains much helpful insight and
guidance from their elder family members of the same gender. This shows how
both societies despite their differences grant a great deal of respect and
authority to ones elders.
