From the moment we are born, and even before, our lives are shaped by rituals. These are not just empty ceremonies, but powerful devices that mediate our experience, construct our identities, and embed us within a cultural world. The reading from Ohaja et al. offers a rich exploration of this idea, focusing on the rituals surrounding pregnancy, birth, and early motherhood in several African societies. It challenges us to see these practices not as exotic customs, but as sophisticated technologies for making meaning and building communities.
The paper provides a window into how different cultures devise ways to navigate one of life's most fundamental experiences. By examining practices like the *omugwo* (post-natal care), ceremonial naming, and the ritual burial of the placenta, we can see the DEVICES framework in action. These are not just traditions; they are embodied practices that institutionalize certain values, shape what is possible to feel and do as a new parent, and define a child's place in the world. The authors show us that birth is never just a biological event; it is always a cultural one, thick with meaning and mediated by the devices a society has created.
As you read, think about the rituals in your own life, however small or secular they may seem. How do they shape your understanding of yourself and your relationships? Ohaja et al.'s work encourages a kind of intellectual curiosity about the hidden architecture of our own social worlds. It pushes us to recognize that the ways we care for new mothers, celebrate births, and even dispose of biological materials are all part of a complex system of devices that constructs our reality from the very beginning.
Learning Objectives
- Analyze how rituals act as devices for transmitting cultural values and shaping identity.
- Explain the concept of embodiment and its role in cultural and ritual practices.
- Critically assess the function of specific rituals surrounding birth and early life in different cultural contexts.
Key Concepts
Rites of Passage
Rites of passage are rituals that mark a person's transition from one social or spiritual status to another. In the context of the DEVICES framework, these rituals are powerful devices that mediate our understanding of life's key stages, such as birth, puberty, marriage, and death. They are not merely symbolic; they actively construct our social reality by providing a shared script for navigating these changes. As Ohaja et al. demonstrate, rites of passage surrounding birth in many African societies are communal events that incorporate a newborn into the community, defining their identity and place within the social fabric from the very first moments of life.
These rituals often involve specific, repetitive actions and objects that become imbued with meaning. For example, the cutting of the umbilical cord is described as a rite of separation from the ancestral world and incorporation into the human world. This act, seemingly a simple biological necessity, is transformed into a device that shapes the child's belonging and future. By participating in these embodied practices, individuals and communities reinforce their cultural values and worldview, making abstract beliefs tangible and real.
Embodiment
Embodiment refers to the way our bodies are shaped by and, in turn, shape our cultural and social worlds. It's the idea that our experiences, beliefs, and values are not just in our minds but are lived through our physical selves. Within the DEVICES framework, embodiment is the process through which we internalize the logic of the devices that surround us. We learn to 'do' pregnancy, as Neiterman argues in the source text, by inscribing culturally prescribed practices onto our bodies. This is not a passive process but an active performance of learning, adapting, and negotiating.
The rituals discussed by Ohaja et al. are prime examples of embodied cultural practices. From the specific ways a new mother is cared for during omugwo to the celebratory dancing of Egwu á»áč
Ễ nwa, these are not just things people do; they are ways of being. These practices mediate the experience of motherhood, shaping everything from physical recovery to social status. They are devices that construct what it means to be a mother in a particular cultural context, demonstrating that our bodies are central to how we understand and participate in our reality.
Placenta Rituals
Placenta rituals highlight how even biological materials can be transformed into powerful cultural devices. In many Western medical contexts, the placenta is treated as disposable clinical waste. However, in the African societies described by Ohaja et al., it is a sacred object, often considered the child's 'deceased twin' or 'traveling companion.' The handling and burial of the placenta are ritualized practices that connect the newborn to the earth, the community, and their destiny.
These rituals are a device for mediating the relationship between the individual, the community, and the spiritual world. Burying the placenta under a specific tree, for instance, links the child's life force to the life of the tree, symbolizing ongoing life and connection to the land. The location of the burial can even signify the child's future social role, as seen in the Luo practice of burying a boy's placenta on the right side of the house (for authority) and a girl's on the left (for impermanence). This shows how a seemingly simple object becomes a central part of a complex device for constructing identity and social structure.
Assignment
Read the full text of "Rituals and Embodied Cultural Practices at the Beginning of Life: African Perspectives" by Ohaja et al. Pay close attention to the specific examples of rituals (pregnancy rituals, birth songs, omugwo, placenta rituals, naming ceremonies) and how the authors connect them to broader cultural meanings and the concept of embodiment. Consider how these rituals function as 'devices' that shape experience and identity.
Read: Rituals and Embodied Cultural Practices at the Beginning of Life: African Perspectives Knowledge Check
Reflect on the key topics in this lesson.
1
How do the authors define "embodiment" in the context of pregnancy and cultural practice?
Hint: Look for their discussion of Neiterman's concept of "doing pregnancy" in the introduction.
2
What is the cultural significance of placenta rituals in the African contexts described in the paper?
Hint: Think about how the placenta is viewed in relation to the child, the community, and the spiritual world. It's often seen as more than just biological material.
3
In what ways do birth songs and dancing (Egwu á»áč Ễ nwa) function as a cultural device?
Hint: Consider the communal, celebratory, and narrative aspects of these practices. How do they reinforce social bonds and cultural values?
Additional Resources
Supplementary materials for deeper exploration.
The Ritual Process: Structure and Anti-Structure
A foundational text in ritual studies that introduces concepts like 'liminality' and 'communitas,' which provide a theoretical framework for understanding the transformative power of rites of passage.
The Body in Culture, Technology and Society
Explores the sociological significance of the body and embodiment, providing a broader context for understanding how our physical selves are shaped by and interact with the social world.