Rite of passage

Rite of passage
A rite of passage is a ceremony or ritual of the passage which occurs when an individual leaves one group to enter another. It involves a significant change of status in society. 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. The term is now fully adopted into anthropology as well as into the literature and popular cultures of many modern languages.
Original conception
In English, Van Gennep's first sentence of his first chapter begins:
"Each larger society contains within it several distinctly separate groupings. ... In addition, all these groups break down into still smaller societies in subgroups."
The population of a society belongs to multiple groups, some more important to the individual than others. Van Gennep uses the metaphor, "as a kind of house divided into rooms and corridors." A passage occurs when an individual leaves one group to enter another; in the metaphor, he changes rooms.
Van Gennep further distinguishes between "the secular" and "the sacred sphere." Theorizing that civilizations are arranged on a scale, implying that the lower levels represent "the simplest level of development," he hypothesizes that "social groups in such a society likewise have magico-religious foundations." Many groups in modern industrial society practice customs that can be traced to an earlier sacred phase. Passage between these groups requires a ceremony, or ritual rite of passage.
The rest of Van Gennep's book presents a description of rites of passage and an organization into types, although in the end he despairs of ever capturing them all: "It is but a rough sketch of an immense picture ...." He is able to find some universals, mainly two: "the sexual separation between men and women, and the magico-religious separation between the profane and the sacred." (Earlier the translators used secular for profane.) He refuses credit for being the first to recognize type of rites. In the work he concentrates on groups and rites individuals might normally encounter progressively: pregnancy, childbirth, initiation, betrothal, marriage, funerals and the like. He mentions some others, such as the territorial passage, a crossing of borders into a culturally different region, such as one where a different religion prevails.
Stages
Rites of passage have three phases: separation, liminality, and incorporation, as van Gennep described. "I propose to call the rites of separation from a previous world, preliminal rites, those executed during the transitional stage liminal (or threshold) rites, and the ceremonies of incorporation into the new world postliminal rites."
In the first phase, people withdraw from their current status and prepare to move from one place or status to another. "The first phase (of separation) comprises symbolic behavior signifying the detachment of the individual or group ... from an earlier fixed to point in the social structure." There is often a detachment or "cutting away" from the former self in this phase, which is signified in symbolic actions and rituals. For example, the cutting of the hair for a person who has just joined the army. He or she is "cutting away" the former self: the civilian.
The transition (liminal) phase is the period between stages, during which one has left one place or state but has not yet entered or joined the next. "The attributes of liminality or of liminal personae ("threshold people") are necessarily ambiguous."
In the third phase (reaggregation or incorporation) the passage is consummated [by] the ritual subject." Having completed the rite and assumed their "new" identity, one re-enters society with one's new status. Re-incorporation is characterized by elaborate rituals and ceremonies, like debutant balls and college graduation, and by outward symbols of new ties: thus "in rites of incorporation there is widespread use of the 'sacred bond', the 'sacred cord', the knot, and of analogous forms such as the belt, the ring, the bracelet and the crown."
Psychological effects
Laboratory experiments have shown that severe initiations produce cognitive dissonance. It is theorized that such dissonance heightens group attraction among initiates after the experience, arising from internal justification of the effort used. Rewards during initiations have important consequences in that initiates who feel more rewarded express stronger group identity. As well as group attraction, initiations can also produce conformity among new members. Psychology experiments have also shown that initiations increase feelings of affiliation.
Aronson and Mills tested the Festinger's (1957) theory of cognitive dissonance by having three groups read either embarrassing material, not very embarrassing material, or nothing at all to a group. Aronson and Mills summarized Festinger's theory of cognitive dissonance as such when discussing the rationale for their study: "No matter how attractive a group is to a person it is rarely completely positive, i.e., usually there are some aspects of the group that the individual does not like. If he has undergone an unpleasant initiation to gain admission to the group, his cognition that he has gone through an unpleasant experience for the sake of membership is dissonant with his cognition that there are things about the group that he does not like. He can reduce this dissonance in two ways. He can convince himself that the initiation was not very unpleasant, or he can exaggerate the positive characteristics of the group and minimize its negative aspects. With increasing severity of initiation it becomes more and more difficult to believe that the initiation was not very bad. Thus, a person who has gone through a painful initiation to become a member of a group should tend to reduce his dissonance by over estimating the attractiveness of the group." Those who read the severely embarrassing material perceived the group as more attractive than those who read the mildly embarrassing material or nothing at all. Another study using mathematical subtraction tasks reached the opposite conclusion but research using electrical shocks supported the concept that suffering increased the degree to which participants liked the group.
Cultural
Initiation rites are seen as fundamental to human growth and development as well as socialization in many African communities. These rites function by ritually marking the transition of someone to full group membership. It also links individuals to the community and the community to the broader and more potent spiritual world. Initiation rites are "a natural and necessary part of a community, just as arms and legs are natural and necessary extension of the human body". These rites are linked to individual and community development. Dr. Manu Ampim identifies five stages; rite to birth, rite to adulthood, rite to marriage, rite to eldership and rite to ancestorship. In Zulu culture, entering womanhood is celebrated by the Umhlanga.
Types and examples
Rites of passage are diverse, and are found throughout many cultures around the world. Many western societal rituals may look like rites of passage but miss some of the important structural and functional components. However, in many Native and African-American communities, traditional rites of passage programs are conducted by community-based organizations such as Man Up Global. Typically the missing piece is the societal recognition and reincorporation phase. Adventure education programs, such as Outward Bound, have often been described as potential rites of passage. Pamela Cushing researched the rites of passage impact upon adolescent youth at the Canadian Outward Bound School and found the rite of passage impact was lessened by the missing reincorporation phase. Bell (2003) presented more evidence of this lacking third stage and described the "Contemporary Adventure Model of a Rites of Passage" as a modern and weaker version of the rites of passage typically used by outdoor adventure programs.
Coming of age
In various tribal and developed societies, entry into an age grade—generally gender-separated—(unlike an age set) is marked by an initiation rite, which may be the crowning of a long and complex preparation, sometimes in retreat.
Acquisition of a drivers license
Bar and Bat Mitzvah
Breeching, when an infant is put into boy's clothing
Coming of Age in Unitarian Universalism
Completion of toilet training
Débutante ball
Dokimasia
First menstruation, i.e. menarche
Seclusion of girls at puberty
Sevapuneru or Turmeric ceremony
Graduation
Okuyi in several West African nations
Philippine debut
Poy Sang Long in Shan Buddhist community
Quinceañera
Retirement
Russefeiring in Norway
Scarification and various other physical endurances
Secular coming of age ceremonies for non-religious youngsters who want a rite of passage comparable to the religious rituals like confirmation
Shinbyu in Burmese Buddhist community
Sweet Sixteen
Wedding
Walkabout
Religious
Amrit Sanchar in Sikhism
Annaprashana
Baptism (Christening)
Bar and Bat Mitzvah in Judaism
Circumcision
Zeved habat and Bris in Judaism
Khitan in Islam
In Coptic Christianity, the Ethiopian Orthodox Church and the Eritrean Orthodox Church
Consecration in Reform Judaism
Confirmation in Western Christianity and some streams of Judaism
Diving for the Cross, in some Orthodox Christian churches
First Communion, First Eucharist and First Confession
Siddur presentation ceremony in Judaism
Bible presentation ceremony in several branches of Protestantism
Hajj in Islam
Chudakarana, or hair cutting in Hinduism
Rumspringa
Sanskara, a series of sacraments in Hinduism
Shinbyu in Theravada Buddhism
Vision quest in some Native American cultures
Wiccaning in Wicca
Temple Endowment in the Latter-day Saint tradition
Military
Boot Camp and Officer Candidate School are rites of passage from civilian to military life. In the United States Navy's Officer Candidate School and the United States Marine Corps, Drill Instructors manufacture stress as a form of training. In Turkish Armed Forces recruits have an oath taking ceremony as a passage from civilian to military members.
Blood wings
Line-crossing ceremony
Krypteia, a rite involving young Spartans, part of the agoge regime of Spartan education.
Ephebeia, a training period for young Athenians
Wetting-down. In the U.S. Navy and Royal Navy, is a ceremony in which a naval officer throws a party for his shipmates upon receiving a promotion.
Turkish Air Force officers in pilot training are hosed down with water and ordered to do push-ups after completing their first solo flight.
Academic
The first day of school, whether the first overall or the first in a specific phase prior to postsecondary education
Graduation
Matura
Some academic circles such as dorms, fraternities, teams and other clubs practice hazing, ragging and fagging. Szecskáztatás, a mild form of hazing (usually without physical and sexual abuse), is practiced in some Hungarian secondary schools. First-year junior students are publicly humiliated through embarrassing clothing and senior students branding their faces with marker pens; it is sometimes also a contest, with the winners usually earning the right to organize the next event. Fraternities and sororities, like other private societies, often have codified initiation ceremonies as ritual separating candidates from members.
Vocational/professional
White coat ceremony in medicine and pharmacy.
The Ritual of the Calling of an Engineer, also known as the Iron Ring Ceremony
Walk on Water: Second-year students must pass the competition to continue in the school of architecture at Florida International University in the United States
A student pilot successfully completing a First solo flight traditionally gets drenched with water and has his or her shirt tail cut off.
Sports
Batizados in Capoeira
Black belt in martial arts
Blooding in fox hunting
A National Hockey League player's first goal (The puck used to score said goal may be retrieved, labeled, and given to the player as a keepsake.)
Other
Castration in some sects and special castes
Dental evulsion, among various cultures of Africa, Asia and Oceania.
Earlier seasons of the television series Survivor typically include a rite of passage prior to the final immunity challenge. Though the specifics of this rite of passage vary based on the customs and traditions of the host country, most rites of passage include a lengthy walk to the final challenge along which the remaining castaways pass the torches of every eliminated contestant from that season. There have been variations on this walk, such as seasons in which the remaining contestants paddle a boat to the final challenge and drop the torches into the ocean along the way.
See also
Pilgrimage
Seclusion of girls at puberty
References
Bibliography
Aronson, E. & Mills, J. (1959) "The effect of severity of initiation on liking for a group." 'Journal of Abnormal and Social Psychology', pp. 177–181.
Further reading
Hatzopoulos, Miltiades B., "Macedonian Cults" (as "Cultes et rites de passage en Macédoine"), Athens & Paris, 1994
Devine, A.M., "Review: Macedonian Cults", The Classical Review, New Series, Vol. 46, No. 2 (1996), pp. 279–281, Cambridge University Press on behalf of The Classical Association
Padilla, Mark William (editor), "Rites of Passage in Ancient Greece: Literature, Religion, Society", Bucknell University Press, 1999.
External links
Rites of Passage at Dictionary.com
Anthropology of religion
Ceremonies