From: gil@Gilsys.DIALix.oz.au (Gil Hardwick)
Newsgroups: alt.pagan
Subject: Men's Mysteries
Distribution: world
Date: Wed, 30 Sep 92 11:14:06 GMT
Organization: STAFF STRATEGIES - Anthropologists & Training Agents
Reply-To: gil@Gilsys.DIALix.oz.au


In article <NBNTRB1w165w@eagles.uucp> hulda@eagles.uucp writes:

 > 
 >   The concept "rites of passage" may be understood principally as the 
 > transformation of a person/figure by means of a three-fold paradigm first 
 > outlined by van Gennep, and more recently by Fithtner:
 > 
 > I. SEPERATION   1. isolation from mother
 >                 2. apperance of a (male) sponser... (often related to the
 >                                                      mother)
 >                 3. geographical seperation
 > 
 > II.TRANSFORMATION   test and trials of various types, as well as, in many
 >                     cases, reception of numinous knowledge
 > 
 > III.INCLUSION       re-integration into the larger society (or into a new
 >                     life) in a new role, often accompanied by ritual formulas.
 > 
 > I think using the above outline/formula could provide a very powerful and
 > long remembered rite for the young man. Depending on wheather the boy has been
 > raised pagan or if you wish to introduce him into the pagan community at this
 > time, I feel its flexible.
 > 
 > Whatever your tradition is or even if you want to preform the "rite" in a
 > mundane setting, I see this as a "workable" outline.

The boy's ceremony in Australia usually involves all the boys in the same
sibling set and age-group going through together, like this:

        1. Mother's side (her sibling set) sponsorship into the
           sanctified liminal space; traumatic separation and strict
           review of lessons taught by the mother during childhood.

        2. In-law's side (wife's mother's sibling set normally avoided
           anyway) instruction, also carrying out circumcision and/or
           pubic depilation and other acts (not really necessary) within
           the space; numinous knowledge is imparted as ambiguous &
           contradictory statements, backward language, sideways running,
           and other chants to awaken the boy's *mind*.

        3. Father's side (his sibling set) reintegration as an adult
           male into society; introduction to adult knowledge and
           responsibility as a "fresher". There are usually 8-9 grades
           to be earned later, taking about twenty years to complete
           before marriage can take place and role-responsibility of
           parenthood has been achieved.


These take place in parallel with the ceremonies for the girls in the
same set as the boys, therefore their sisters. The two rituals make
little sense unless they are linked in this way, and within the larger
context of the whole-of-life actualisation of each person a member of
the community.

What is ESSENTIAL during the ceremony is to watch for the awakening,
however long it takes, before the reintegration phase can begin. So
you need to have your time completely free of external forces for the
the maximum time frame which may be needed. I think leaving a whole
week free is wise, even if your children are clever and come through
quickly. You can use the spare days to celebrate the occasion before
dispersing if you wish. That can be a really nice time together.


 > As for age... the female spieces does not start the menstrual cycle at a set 
 > age, therefore I think the timing of the male "passage" should be left open
 > to each individual.

One must be extremely careful about the timing. It is critical to watch
the children closely over the several years from late middle childhood
for signs of their readiness. These rituals are extremely powerful; too
early can be dangerous for the child, while too late without very
substantial reason can be dangerous for the whole community.

If a child is causing problems, especially in his attitude to women in
general and female bodies in particular, an early initiation can rectify
his behaviour but NEVER leave this one too late.



Gil Hardwick                                      gil@Gilsys.DIALix.oz.au
Independent Consulting Ethnologist                            3:690/660.6
PERTH, Western Australia                                 (+61 9) 399 2401
   * * Sustainable Community Development & Environmental Education * *
Organization: Sophomore, Art, Carnegie Mellon, Pittsburgh, PA