The_Application_of_Optics_in_Mordern_Telecommunication

Title page The rite of passage and their significance in Ehalumona Community. Preface The rite of passage and their significance in Ehalumona Community is a write up, which exposes the culture and tradition of this community to the public. And this in equivocally would enhances and promote the culture of Igbo at large. This rite of passage deals with some of the ceremonial events that mark the important stage in the life of the Igbo people at large. Chapter one of this term paper deals with the definition of important terms that are to be used in this context. I tried to put meanings into the rites, rite of passage and significant. Furthermore, the chapter two part of this work. This chapter elaborates of some the types of rites and the factors that affect the rite of passage in Ehalumona community. Moreover, the third chapter deals with the impacts of rites of passage, ways to improve rites of passage and the significant of these rites. I am grateful to my lecturer for making this topic available to me to enhance take a look at some of our community. And in other to appreciation in going through this work many examples of some rites that are in practice in Ehalumona community were expanciated and I know that you would drive joy as you go through the work. O.R.E Emenite Computer/Statistics University Of Nigeria Dedication I dedicate this term paper to God Almighty. And also to my lovely parents Mr. and Mrs. Cletus Ozioko. Acknowledgement Table of content Title page ………………………………………………………………………………….…………….i Preface …………………………………………………………………………………………….……..ii Dedications …………………………………………………………………………………………....iii Table of contents …………………………………………………………………………………… iv Chapter one 1.0 Introduction …………………………………………………………….1 1.1 Definition of terms …………………………………………………..3 Chapter Two 1.0 What is rites of passage ………………………………………………………………….5 2.2 Types of rites …………………………………………………………………………………6 2.3 Factors that affects the rites of passage …………………………………………..9 Chapter Three 3.0 The Impact of Rites Of Passage in Ehalumona Community …………………12 3.1 Ways to improve the Rites Of Passage in My Community …………………….15 3.2 Rites of the passage and their significant in Ehalumona Community ……17 3.2 conclusions ………………………………………………………………………………………...19 Reference …………………………………………………………………………………….………20 CHAPTER ONE 1.0 INTRODUCTION Rite of the passage can be defined as the concepts of general theory of socialization which was first formally enunciated by Arnold van Gennep in his book which he stated that Rite Of Passage is rituals marking the transitional phase between childhood and full inclusion into a tribe or social group. Gennep's work exercised a deep impact on anthropological thought. The rite of passage in Ehalumona Community is all those ceremonies that celebrate the natural transitions that we humans all experience: birth, puberty, maturity, the elder stage and death - hopefully in that order. It is a universal phenomenon, which can show anthropologists what social hierarchies, values, and beliefs are important in specific cultures In addition, Rites of passage are special rituals societies employ to assist their members at key times of biographical change. These life transitions follow a recognizable pattern of behavior in many cultures; for example, babies are given a name and social identity, youths enter adulthood or marry, others retire, gain particular qualifications such as degrees or enter particular professions, or pass from the world of the living to the world of the dead. Changes of status can be related to changes in identity because the term identity embraces social and psychological aspects of life. The term status tends to refer to sociological values without reference to the personal feelings and self-evaluation of individuals. In this entry, the term status emphasizes the social dimension and identity of the psychological aspects of an individual's life. CHAPTER TWO 2.0 WHAT IS RITE OF PASSAGE' Through embracing and celebrations, which we do in our community, we are deepening the process of physical maturation into emotion, mental and spiritual aspect as well as acknowledging individual new roles in my community. The rite of passage experience in Igbo land also known as “coming of age” is a celebration of change in status for an Igbo Youth. “Coming of age” is the ceremonial occasion that marks the time when a young person is recognized as an adult in the Igbo community. The person has the responsibility of performing, participating and contributing to the community. The ceremony is intended to showcase young people (teenager) to the entire community as they advance from one level of life and responsibility to the next. The group of words, the rites of passage are those ceremonies that celebrate the natural transitions that we humans all experience: birth, puberty, maturity, the elder stage and death - hopefully in that order. Rite of passage can also be defined celebration which marks a time when a person reaches a new and significant change in his/her life and at times something that nearly all societies recognizes. The rite of passage has different has different names in Igbo language including mbanye ebe, ahia ebe, ime ebe, mputa ezi, ino nzuzu etc. In the other hand, rites of passage have three phases - separation, transition, and re-incorporation, as van Gennep described. 'I propose to call the rites of separation from a previous world, preliminal rites, those executed during the transitional stage liminal (or threshhold) rites, and the ceremonies of incorporation into the new world postliminal rites. Rites of passage have three classification phases, which includes Separation Transition and Re-incorporation, as been described by Genned. 'I propose to call the rites of separation from a previous world, preliminal rites, those executed during the transitional stage liminal (or threshhold) rites, and the ceremonies of incorporation into the new world postliminal rites. Moreover, it is pertinent to say that the Rites of passage are special rituals societies employ to assist their members at key times of biographical change. These life transitions follow a recognizable pattern of behavior in many cultures; for example, babies are given a name and social identity, youths enter adulthood or marry, others retire, gain particular qualifications such as degrees or enter particular professions, or pass from the world of the living to the world of the dead. Changes of status can be related to changes in identity because the term identity embraces social and psychological aspects of life. The term status tends to refer to sociological values without reference to the personal feelings and self-evaluation of individuals. In this entry, the teRites of passage are diverse, and are often not recognized as such in the culture in which they occur. Many societal rituals may look like rites of passage but miss some of the important structural and functional components. Typically the missing piece is the societal recognition and reincorporation phase. Adventure Education programs, such as Outward Bound, have often been described as potential rites of passage. Pamela Cushing researched the rites of passage impact upon adolescent youth at the Canadian Outward Bound School and found the rite of passage impact was lessened by the missing reincorporation phase (Cushing, 1998). Bell (2003) presented more evidence of this lacking third stage and described the "Count after temporary Adventure Model of a Rites of Passage" as a modern and weaker version of the rites of passage typically used by outdoor adventure programs.rm status emphasizes the social dimension and identity of the psychological aspects of an individual's life. 2.1 TYPES OF RITES IN EHALUMONA * Birth rite * Cultural rite * Tradition rite * Funeral rite * Religion rite BIRTH RITE Birth Rite can b defined as the homage own to newly born baby. In our community, dual respect is giving to a newly born baby why because it is the way to appreciate God. The community in this case will welcome the child with great happiness and enthusiasm. In two latter if the baby is been born in the hospital, the woman together with her baby will e accompanied back to house. That group would be singing for the baby in one accord telling him/her “when you grow up, you should be a responsible and obedient child to your parents and elders of the community. After eight days, the child is been giving a name. On this day, the well-wishers and neighbors around would go and witness the event. All these are what we regard as child rite. Finally, he/she is been taking to the church for the first time. At the church, the priest or pastor would initiate the child to Christianity. CULTURAL RITE Culture can be defined as the people’s way of life, which includes the language, way of dressing, etc. There are some ceremonies we do in other to retain our culture. The knowledge of people’s festivals are memorial celebration of anti-quity which link the present with the past, and their dead ancestors. And there are four such important feasts in Ehalumona community which always appear in the cultures of our community. EKE-ALA EHALUMONA This is the most important feast in Ehalumona community. Its celebration marks the end of the year for Ehalumonites, and present lessons for the youths. Literarily it means Ehalumona boundaries (Ekala). It is during this period that the eldest in the family takes the young ones round to show them boundary of their lands. There is no other way know family lands and their boundaries, particularly now people are born and brought up in the cities, except in this way. It is a feast of re-union, not only of those alive but even the living and the dead. Sons living outside the town are expected to return. Daughters married away visit their original homes with fowls , yams ,wine , and even cooked food. They all gather in the eldest sons house for two day fraternal sharing-eke and oye. Eke day is the day of great feasting and slaughtering of fowls , at times goats. The eating of slaughtered animals takes place on oye day.it is pertinent to say that the fowls are slaughtered on the shrine where all the dead ancestors are represented with a piece of stick planted on the shrine it is called IGONNA”. ancestors worship.one may intercept it as a homage of children to their ancestors to effect re-union. OMABE FESTIVAL Omabe is a communal deity in ehalumona. It has shrine in each village and beautiful masquerades (echaricha) and black ones called oriokpa (okpa eater). Each village in this town has omabe. There is also omabe high priest (Onoja Omabe) in each section of ehalumona , and a group of other attendants called umuna (spirit attendant). Omabe cult is so strong in ehalumona that any breach of its laws is communally handled by its priest in the town, with the helps of traditional rulers (ndi oha). Omabe festival is celebrated in two occasions, during omabe return from the spirit world into this material world called udaomabe; and ulaomabe his departure back to the spirit world. The two are great feast,which consume much money. Friends are invited pigs ,rams and he-goats are slaughtered. Palm wine is the major drink. Omabe special dance (egwuma) entertains men, who have the sole right to watch it. No woman/girl sees omabe naked-except rare oyimas. Omabe festival has the greatest programs for entertainment, and the universally enjoyable in Ehalumona town. ORIRI CHUKWU The religious of Ehalumona came out clearly in their ability to recognize the existence of the supreme God and worship Him directly long before the advent of Christian missionaries. They call him EZE-CHITOKE ABIAMA –that is God the universe. Chukwu cult has its shrine at the center of the people’s compounds. The shrine is called ONU ENYANWU EZECHITOKE the shrine of God the creator. Here sacrifice’s, particularly white cocks, are being offered to God directly. It is also here that morning prayer (offor ututu) are offered to God . chukwu festival takes place once annually, its celebration re-enforce the people’s belief in one GOD,whose servant are other deities (okwor nwasogwa) AGE GRADE ASSOCIATION This is an old association in Ehalumona. It began at the earlier period when the community was established. The association is made of those who were born within three years. Which implies the people who were born in 1920, for instance will form the Age grade with another child born in 1922, or with those born in1919. In Ehalumona community, Age grade has four sub-divisions: namely village, Zone, Region and confederal. * VILLAGE AGE GRADE ASSOCIATION: The grass root, formation of Age grade in Ehalumona community is done in village. It is here that parents’ help to show those youths that were born within the three year. Those involved form themselves into one Age grade in their village in preparation to get themselves registered in their zone * ZONE AGE GRADE ASSOCIATION The members of the same Age grade in various in a particular zone like Ehazuabor zone, Edem Umabor/Agudene zone, Okwani Umabor Zone, Owerela Agbamere zone, Azuma or Umuaroji Zones. There are other zones like that villages living together in a particular geographical area, or tied together by one parentage. They for a zonal Age grade by accepting qualified candidates from villages in their zone. They hold their zonal meetings, and carry on other activities like communal projects, condolence visits to members, etc. * REGIONAL AGE GRADE ASSOCIATION This is made up of people of the age grade from various zones in a particular region in of Ehalumona say Eha ndiagu, Agu-Umabor,Umabor Uno or Ehandiuno. once in awhile, members of the same age grade in the region may decide to come together for a meeting, funeral, project or communal work. * CONFEDERATION AGE GRADE ASSOCIATION This is assembly of all members of the same age grade in the whole Ehalumona community. The assembly may be delegators; zone may decide to send delegates, or they may decide that each member must attend the general meeting. * Funeral rite * Religion rite CHAPTER THREE 3.0 The impacts of rite of passage in our community Rites of passage in Ehalumona community has playing a lot of roles in community development. * Firstly the establishment of Age grade enhanced peace and unity in the community. It help Ehalumonities, old and young to build up “Global town’s consciousness”. In the past, the people worked hard to earn money to satisfy the age grade as in paying dues, feasting one’s age members and setting up structures to be raised high in the assembly of one’s Age grade. * The Age grade enhances community development like construction in of roads, market, church, and some halls in the community through condolence visit and rotating their meeting. * It also re-enforces the fraternity of Ehalumonites through mutual sharing of member joys and joy. * Age grade help the town during her expansion wars. Each Age grade fought hard to be recognized and respected in the whole community. One can not exhaust the achievements of Age grade Association in Ehalumona; let the above suffice us that unity is power. 3.2 RITES OF THE PASSAGE AND THEIR SIGNIFICANCE IN EHALUMONA COMMUNITY Conclusion The Rites of Passage are the ceremonies and rituals that not only celebrate the individual and honor their growth, but also provide the essential context and energetic "boost" from one phase of life to the next. The significance of the rite passage is to enlighten the young children in our community about the culture of the land and there by sharing the ancient world. With this young Ehalumonites can then share the life experience of their ancestors. Reference Okarakwu members. Essay on social, political, economical, geographical and religion life of the Ehalumona people. Personal interview of Elders in Ehalumna. http://en.wikipedia.org/wiki/Rite_of_passage