A ceremony or ritual known as a “rite of passage” signifies a person’s movement from one group to another and involves a significant change in their social position within the community. Rituals of passage encourage a sense of renewal since they mark the beginning of a new phase in our lives. Additionally, they remind us that life is a learning experience and that individuals are always evolving (Pauli, 2018). On the other hand, rites of passage also give persons a sense of identity because they are often performed by and for a group. However, separation, liminality, and reincorporation are the three key characteristics that set apart all rites of passage.
The model of the rite of passage, which discusses the three-level form of the rite of passage, indicates the tension associated with the transition into a new position being divided into phases. Therefore, during the passage, the regret of leaving the previous position is associated with the separation phase. The feelings of perplexity and a lack of belonging are associated with the middle phase, and acceptance of the duties of the new work is associated with the final phase. However, considering marriage as the selected ritual, it is analyzed based on the rite of passage model. It will clearly show how falls marriage falls under the rites of passage.
Christians view marriage as a sacred rite of passage that marks the change from one life phase to the next. The man and woman are figuratively turned into one flesh, being entirely in love with each other in body, mind, and soul. Therefore, like other rites of passage, marriage ceremonies include periods of separation, liminality, and inclusion. Therefore, during an instance phase of separation, persons abandon their identity and acquire a new one leading to new roles based on the new identity. Additionally, the husband and the wife both become entitled to each other, and each is forced to drop the older roles and childish behaviors, for instance, and adopt new roles.
Additionally, under the liminal phase, a person’s move to have a partner is positively welcomed in the community and hence shows some transition. In such a case, the individual is granted a grace period related to developing experiences of the new persona or status, known as “communitas.” Furthermore, persons going through the transition are anticipated to exhibit high levels of concern, trust, and connection, which significantly influence the everyday fabric of their new standing in society (Pauli, 2018). Liminality allows for trial-and-error learning, which helps people develop their creative thinking and ability to cope with negative changes once in the companionship of each other.
The last stage is reincorporation, as Christians believe that when God combined Adam and Eve in the creation story, he began marriage. Rituals symbolize the transition of the new pair, and many people gather to congratulate the persons. After the rites are complete, the couple has a new identity, prestige, and social duties. Nevertheless, ceremonies are conducted to mark the transition, which is a wedding. It is usually done to formalize the relationship of those engaged and gain recognition in the community as husband and wife.
Besides, the wedding also assumes the rite of passage model in a way separation, the engaged couple’s separation from the community represents a shift in how they cooperate with society. Because they are wearing engagement rings, they are now officially considered marriage hopefuls. Rite’s second stage is the stage leading up to the wedding, often known as the liminal phase. In the transition between the reform and orthodox churches, the bride is given by the mother and mother-in-law (Pauli, 2018). All of the transitions are at the preliminary stage at this time. Finally, in the luminal stage, an engaged pair must take a seven-day break from all jobs and business as part of a tradition. During this time, they celebrate in their respective homes, hoping to find joy and happiness in their marriage.
Reference
Pauli, J. (2018). Pathways into the middle: rites of passage and emerging middle classes in Namibia. In Middle Classes in Africa (pp. 249-272). Palgrave Macmillan, Cham.