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In cultural anthropology the term is the Anglicisation of rite de passage, a French term innovated by the ethnographer Arnold van Gennep in his work Les rites de passage, The Rites of Passage. [1] The term is now fully adopted into anthropology as well as into the literature and popular cultures of many modern languages.
While no scheme of classification of passage rites has been universally accepted, there is a general trend with names being given to distinguishable types and some corresponding examples: [4] a. Purification practices - prepare the individual for communication with the supernatural, or erasing an old status in preparation for a new one.
His best-known work is Les rites de passage (The Rites of Passage, 1909), which includes his vision of rites of passage rituals as being divided into three phases: préliminaire or "preliminary", liminaire or "liminality" (a stage much studied by the anthropologist Victor Turner), and postliminaire or "post-liminality".
A rite of passage is a ritual event that marks a person's transition from one status to another, including adoption, baptism, coming of age, graduation, inauguration, engagement, and marriage. Rites of passage may also include initiation into groups not tied to a formal stage of life such as a fraternity .
This category is to list both generic terms and specifically named rites in cultural, religious and other traditions. The main article for this category is Rite of passage . Wikimedia Commons has media related to Rites of passage .
In anthropology, liminality (from Latin limen 'a threshold') [1] is the quality of ambiguity or disorientation that occurs in the middle stage of a rite of passage, when participants no longer hold their pre-ritual status but have not yet begun the transition to the status they will hold when the rite is complete. [2]
A young Sataré-Mawé with a rite of passage instrument. The Sateré-Mawé people of Brazil use intentional bullet ant stings as part of their initiation rites to become warriors. [24] Among the various Austronesian peoples, head-hunting raids were strongly tied to the practice of tattooing. In head-hunting societies, tattoos were records of ...
The first is marked through the Jatakarman rite of passage; the second is marked through Upanayanam or Vidyārambha rites of passage. [ 47 ] [ 48 ] A sacred thread was given by the teacher during the initiation to school ceremony and was a symbolic reminder to the student of his purpose at school as well as a social marker of the student as ...