Rituals, customs and habits are the important cultural factors regulating nature of human relations in the community by the rules defined. The Gia-rai always attaches importance to human life rituals associated with the phase identified as: Ritual in stages: conception to birth; ritual during human pregnancy, including: Ritual demand for child birth was easy after three months of pregnancy, also known as belly bent ceremony, ritual bridge for easy birth mother after six months pregnant; Ritual during childbirth; Rituals in adolescence, including: Ritual naming ritual possessed child (Yang Yun), ritual blowing ear (pohet tongia), Rituals make bracelets (fork music of Kong people).
In the life cycle, is born marked the emergence of an important new members, not only for the family, the family that both peoples. Therefore, while still a fetus, people are considered equally important and customary law Gia Rai also spent much prescribed for this time period. For healthy fetal development, good, Gia Rai people often have some intolerance (KOM) before and after birth, is applied to all of plei community.
In the adult stage, the Gia-rai marked the maturation of human and community officially recognizes (awareness and understanding) to implement a series of important issues of life, such as construction married and a father – a mother and master life … with rituals such as adult rite (ceremony floss), Ritual health needs for people to adulthood; Wedding ceremonies: determine views on marriage, marriage ritual; Curious ritual means and pray for peace: Ritual signaling parents, twinning ceremony brother, father and son; Mental health rituals; Mass disinfection, exhaust unlucky warming ceremony, sacrificial ceremony thunder.
When the child was born, it has yet to be considered members of the family and the community, by this stage the child is perfectly located in the “control” of the divine. The Gia-rai said that within a month after birth, the child is not necessarily their children, because they are subject to the stalking of a certain bad ghost. Beyond this time limit, the naming ceremony was conducted to mark an important stage in a child’s life. Unlike some ethnic groups, naming ceremony in Gia-rai tradition, as early as one week after more than a year, it depends on the health of children. This ritual is simple in terms of form, but the role is very important inspiration. The Gia-rai said that kids want to grow up fast, strong, to be the patron of Yang. So right after birth, the family often make offerings (including chicken, sticky rice …) newspapers with Yang on the presence of a child, thank Yang showed his good shape and asked Yang encircled lifetime them. Conduct a naming ceremony, people often do Gia Rai 1 chicken, use dot on the forehead young blood – blessed with meaningful and marked the existence of a new member to the family, community plei, thanksgiving god has accepted them, an addition to the community a living germ. The child grew up where the original paint with geographical landscape metabolic diversity, amazing: there are low-lying, hilly, with plains, plateaus, with low mountains, high mountains, deep streams, adjacent abyss Lake River Lung Lo … has created a favorable environment for each person’s ethnic conditional “forged” personal temperament, have their own unique part. Children Gia Rai ethnic groups in particular and the nation in general Highlands largely labor rehearsed since childhood. Every day, the children followed their mother to shifting up early they already know the knife, holding a hoe to cut down the trees, trim corncob. To adulthood, they are parents to teach knitting, buildings, cutting wood in the forest, using bows and arrows, knives and hunting tag. Daughter parents present to tillage, spinning, weaving, processing rice, chicken, pig …
Therefore, in the life-cycle rituals, rituals mature role is very important. This ritual as a cultural beauty crystallized and intellectual qualities of man: man is only considered to have grown at a predetermined date to go to the forest hunting wild animals (wild boar, bison, buffalo, …) to bring prey to witness feats area with plei to “bridge Giang told, that this young man was in good health and talents, throw a javelin, arrow launcher was destroyed interesting … From the then, boys were village council admitted as a member of the community, enough to protect trafficking, plei “
By the final stages of life, mourning rituals is one of the great rituals of the Gia-rai and relatively homogeneous between groups Gia-rai and is represented by: Ritual mourning, comprises: funeral normal deaths, funeral unusual deaths (death data, death sudden death); After burial rituals include: Diets Bath (United mnoi), Raising ghosts; Mass grave-leaving, include: the preparation and funerary house, holidays away, freeing the live ceremony
The ritual is a social picture shimmering and subtle, are refracted through the process of cultural history until the present day. In terms of research, the details of the ritual expression helped researchers identify a clear way about the early appearance of the Gia-rai. On the other hand, on this basis, researchers can learn about the relations of production, productive forces and economic patterns through the stages of peoples. For example, in rituals, praying showed pure ability buffalo, chicken, production techniques … or weaving techniques, buildings, sculpture tomb, food culture, the music Engineering … are shown bold.