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African Passages and Passageways |
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Early Africans referred to "Passages" as moving from one plane of existence to another or as marking an important stage in the lives of individuals. Examples include birth, marriage, and death.
Associated with these passages were rites (a customary form for conducting a religious or other solemn ceremony). Hence, a rite of passage was a ceremony signifying an event in a person's life indicating a transition from one type of existence to another (e.g. stepping from puberty to adulthood); or if related to public life, a change in a person's social position.
Conceivably, the first idea of a passage occurred during the Middle Paleolithic period (c 60,000 years ago). Because hunting tools and the bones of meat offerings have been found in graves, it is speculated these practices indicated death may already have been interpreted as the start of a passage to a distant place whereby life could continue but with significant differences.
Subsequently, a "passageway" was considered by Ancient Egyptians to be a race track for horses or camels -- a track filled with obstacles. In 13th century Europe, the word "passageway" meant "the way along which one passes" and "passage" referred to the act or means of passing.
An elaboration of "passage" and "passageway" by Ancient Africans consisted of believing an individual developed a "pure heart" by living up to Ma'at principles. Thus, one was entitled to reach the highest level of vibration -- the heaven Afterlife. Nevertheless, this journey was perilous because the deceased had to go through Duat's (the Underworld) obstacles. The Underworld was thought to be a narrow valley with a flowing river pass (a pass is commonly between mountains) subdividing it into regions. Each region contained a gate guarded by demons.
The dead were only allowed to pass through the gates if they gave the demons correct passwords (Watterson, Gods, p. 68). From this hourglass stricture concept came the idea of passages being associated with defining points in an individual's life. Sometimes these defining points were predictable (e.g. birth, death). The "defining point" is special, they said, because it has life-shaping effects, as in changing the course of a males direction in life -- either horizontally, vertically downward, or upward in a slanting manner.
The way the Ancient Egyptians laid out a given pyramid suggested passages were prominent in their minds. For example, the public was quite aware of "upper level" passages but not the secret passages. Those secret passages were designed to give access to the "upper reality" in the Sublime Realm. African ideas associated with "passages" spread into various areas of their daily living. Those called Threshold Passages have been about going from the darkness of the womb to the light of the sun; from childhood to adult life; and from the light of the world to whatever the mystery of death contains (Campbell, Prim. Myth p. 62).
Another form is the Personal Event Passages. one of its subdivisions is Communal Rites related to community organized religious beliefs and practices. Two of its major categories are rites of passage and Rites of Solidarity. The latter is directed toward the welfare of the community rather than to the individual. When this is present in situations of crisis in the life of the group (e.g. drought), it is termed Rites of Intensification.
In Rites of Solidarity, participation in dramatic public rituals enhances the sense of group identity (e.g. by means of a "group mind" and "group spirit"); coordinates the actions of the individual members of the group; and prepares the group for immediate or future cooperative action. They are common among clans and other descent groups. Such groups usually have names and emblems that identify group members in trademark fashion.
website: jablifeskills.com
Joseph A. Bailey, II, M.D.
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