Dissertations / Theses on the topic 'Rites of passage'
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Munson, William Donald. "Rites of passage." Virtual Press, 1999. http://liblink.bsu.edu/uhtbin/catkey/1124882.
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Portrait painting is an art form that has been used by artists for years. I am using the portrait to convey a story. The story follows a boy's process of becoming a man. The discovery of old family photographs initially inspired the project. The rite of passage theme stems from this inquiry into the process of growing up. Several artists inspired my work in the formal and conceptual aspects of my portraits. Those artists include Paula Rego, Chuck Close, and Robert Henri. "Rites of passage" is a phrase that carries with it many meanings and issues. This creative project is both a consideration of the rites of passage theme and an investigation of the painted portrait.Department of Art
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Urlacher-Desmonts, Agathe. "Les émissions intimistes : rites de passage modernes ?" Paris 4, 2000. http://www.theses.fr/1999PA040287.
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L'individu, en proie à une crise d'identité, est déstabilisé par l'essoufflement des modèles familiaux traditionnels et la mise en cause de l'état comme repère fondamental. Il est à la recherche de nouvelles attaches existentielles. Ainsi, dans la société actuelle, le risque est devenu un mot clé. L'être humain teste ses limites afin de savoir qui il est réellement. Il brave la mort, seul repère fixe qui lui reste. La télévision intimiste semble être un des lieux les plus propices pour réaliser ce défi et découvrir ses repères personnels et sociaux. Des profanes sont propulsés sur les écrans et révèlent des éléments de leur vie privée. Cette mise à nu leur fait courir des risques multiples : des risques personnels, des risques familiaux mais également des risques professionnels. Ils deviennent des " gladiateurs des temps modernes " qui sont mis à mort symboliquement. Les émissions intimistes sont une réactualisation des rites de passage antiques. Dans tout rite, la destruction est indispensable à la régénérescence. Les dommages subis par les novices sont compensés par l'accès à une nouvelle identité psychologique et sociale. Le ritualisant moderne des émissions intimistes - à l'image du phénix - renait de ses cendres après son passage à la télévision.
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Howard, Thomas M. "Rites of passage a paradigm for adolescent transformation /." Theological Research Exchange Network (TREN), 1990. http://www.tren.com.
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Keiper, Vanessa [Verfasser]. "The Horses of Cormac McCarthy’s «All the Pretty Horses»: Rides and Rites of Passage / Vanessa Keiper." Frankfurt a.M. : Peter Lang GmbH, Internationaler Verlag der Wissenschaften, 2021. http://d-nb.info/1230718230/34.
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Evans, Michele. "Ritual and rites of passage, a gentle enfolding of self." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1999. http://www.collectionscanada.ca/obj/s4/f2/dsk1/tape7/PQDD_0004/MQ45958.pdf.
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Lambert-Gimey, Alexandra. "Adolescence en délinquance et rites de passage en Nouvelle–Calédonie." Thesis, Lyon 2, 2015. http://www.theses.fr/2015LYO20006.
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Selon le recensement de 2009, la population néo-calédonienne se compose de 245 558 personnes ; les moins de 30 ans en représentent approximativement la moitié. Les Mélanésiens, appelés Kanaks/Canaques, primo-habitants, forment alors 40 % environ de la population totale. De par l’héritage historique, cette population se trouve dans un entre-deux culturel, partagée entre l’attachement à la tradition des ancêtres et les tendances d’une occidentalisation liée à la colonisation. Selon les informations fournies par la police de Nouméa, depuis les années 2000, la Nouvelle-Calédonie connaît une augmentation très importante de la délinquance.Notre étude a pour but d’identifier les caractéristiques de la délinquance chez les adolescents néo-calédoniens, leur nature et leurs origines. Nous chercherons ainsi à mettre en évidence les facteurs qui ont prévalu à l’installation de cette situation. Dans cette recherche, nous nous interrogerons particulièrement à la substitution du rite de passage par l’acte délictueux comme moyen de reconnaissance sociale et nous analyserons les relations qui existent entre la délinquance et les facteurs culturels. Pour la présente étude, nous nous appuyons sur un échantillon de 331 adolescents issus de deux populations : des jeunes « conventionnels » et des jeunes « judiciarisés ». Tous ont été soumis à un même questionnaire relatif à leur identité ethnique, à leur degré d’attachement à leur groupe d’appartenance culturelle ainsi qu’à leurs pratiques de délinquance auto-révélée. Concernant la population « judiciarisée », le recueil de données s’appuie également sur des entretiens cliniques, ainsi que sur la passation de tests psychométriques. Les résultats portent respectivement sur les données quantitatives et les analyses qualitativesIn the heart of the Pacific Ocean, the archipelago known as New Caledonia is experiencing a significant increase in crime since the 2000s, according to information provided by police in Nouméa, the capital city. Its population is relatively young. Those who are less than thirty years old represent approximately half the population. In this multicultural country, modernity and ancestral tradition coexist for some indigenous ethnic groups. Our study aims to identify the characteristics of adolescent delinquency in New Caledonia, addressing its nature and origins. Thus we seek to highlight the factors that have prevailed which created this circumstance. In particular, our research will examine the relationship between delinquency and cultural factors, and the existing links between the quest for ethnic identity and belonging to emerging gangs.For our study, we relied on a sample of 331 adolescents drawn from two groups: conventional youth, and young offenders. All were subjected to the same questionnaire regarding their ethnic identity, their degree of attachment to their gang, their cultural practices, as well as their professed delinquency. Regarding the offenders, our data collection also relied on clinical interviews, as well as the results of their psychometric tests. The findings will focus respectively on quantitative data and qualitative analyses
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Owen, Hilary. "[W]rites of passage : Portuguese women's narrative after the Three Marias." Thesis, University of Nottingham, 1992. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.304829.
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Sénéchal, Sylvain. "Les rites de passage : un rendez-vous à ne pas manquer /." Thèse, Chicoutimi : Université du Québec à Chicoutimi, 1994. http://theses.uqac.ca.
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Koutsoulias, Michael. "Suburban Rites of Passage: Building, Landscape, and the Mediation of Adolescent Aggression." Thesis, University of Waterloo, 2005. http://hdl.handle.net/10012/889.
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This thesis questions contemporary society?s understanding and ability to deal with the universal instinct known as aggression. The investigation identifies the driving forces behind adolescent aggression and the myth based rituals and cultural devices used to mediate it. The primary case in this study is a suburban community called Malvern, known for its high rate of teen violence and aggressive acts. Malvern is evaluated based on its current rites of passage rituals and institutions used for the socialisation and individuation of the young members of its community. This is followed by a proposed intervention introducing the use of building and landscape as devices to mediate adolescent aggression through the emergence of redefined myth based rituals and rites of passage within Malvern?s unique context.
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Nidl-Taylor, Jaki. "(W)rites of passage : kinds of (w)riting, kinds of (k)nowing /." View thesis View thesis, 2000. http://library.uws.edu.au/adt-NUWS/public/adt-NUWS20030501.164302/index.html.
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Thesis (Ph.D.) -- University of Western Sydney, 2000."This thesis is presented for the degree of Doctor of Philosophy at the University of Western Sydney, Hawkesbury" Bibliography : leaves 170-191.
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Emery, Jason R. "Youth and Community Development through Rites of Passage: A Pilot Evaluation Model." Antioch University / OhioLINK, 2012. http://rave.ohiolink.edu/etdc/view?acc_num=antioch1345840889.
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Redding, Nancy P. "Rites of passage among reentry women : from the perspective of adult education /." The Ohio State University, 1990. http://rave.ohiolink.edu/etdc/view?acc_num=osu1487681148544118.
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Simone, Lisa V. "Rites of passage redefining and re-claiming power's force individually and communally /." Theological Research Exchange Network (TREN), 1992. http://www.tren.com.
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Karianjahi, Muhia M. "Constructing Christian rites of passage that enhance community in East African churches." Online full text .pdf document, available to Fuller patrons only, 2003. http://www.tren.com.
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Coelho, Lídia Maria Teixeira Lima. "Você tem medo de quê? um estudo sócioantropológico acerca das emoções do vestibulando." Universidade do Estado do Rio de Janeiro, 2007. http://www.bdtd.uerj.br/tde_busca/arquivo.php?codArquivo=434.
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Fundação Carlos Chagas Filho de Amparo a Pesquisa do Estado do Rio de JaneiroEsta dissertação busca explorar o tema das emoções ligadas ao vestibular. A pesquisa está desenvolvida em um contexto de camadas médias da cidade do Rio de Janeiro. A partir de uma perspectiva qualitativa, foram feitas dez entrevistas com alunos do colégio/curso pH no Rio de Janeiro, cinco moças e cinco rapazes a fim de compreender a experiência dos estudantes que se preparam para prestar vestibular. Para tanto, procurou-se examinar aspectos envolvidos no processo de tomada de decisões dos jovens em relação à carreira, como a relação dos jovens entre si, com sua família e com o meio social.
This work analyses the emotional context towards Vestibular. The research takes place in Rio de Janeiro and contains data from the middle class. Ten students (five girls and five boys) from pH course/school were interviewed in a qualitative perspective in order to analyse the experience students face when they prepare themselves to do the Vestibular exam. Therefore, this present paper approaches some crucial aspects involved in the decisions of these young people concerning their career and also the relationship they have with each other, with their families and with the society.
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Blakley, Linda. "Rites of Passage: The Role of Induction in the Enculturation of Beginning Teachers." ScholarWorks@UNO, 2006. http://scholarworks.uno.edu/td/379.
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Researchers have reported that by the year 2010, two million teachers will be needed in classrooms across the country. The shortage has been attributed to population increases and a rise in the number of teacher retirements. Other researchers contend that the shortage is due to rising attrition rates among new teachers. They claim that new teachers become dissatisfied with teaching due to poor working conditions. As a result, new teachers have prematurely departed the teaching profession in alarming numbers which has placed the educational system at large in a state of crisis. This dissertation examined the factors which impacted the working conditions of beginning teachers and their enculturation into teaching and school cultures. Novices' experiences before and after teacher education training included the influence of significant individuals prior to entry into teaching and their interactions with the principal, veteran teachers and students. The process of induction served as a means to facilitate or impede the enculturation process. Data gathered and generated for this qualitative study included survey, interview and observation. Through participants' shared experiences, both positive and negative factors influenced their enculturation into teaching and the school culture. As prospective teachers, significant individuals were a positive influence on new teachers' decisions to enter teaching and their educational perspectives. As new teachers, findings revealed four negative factors which hindered their enculturation process. First, the veteran-oriented school culture was unsupportive and prevented the school community from adequately addressing new teachers' needs during induction. Second, although new teachers expressed concerns about classroom management, discipline and student achievement in their interactions with students, these concerns did not have a significant negative impact on their enculturation. Third, new teachers' interactions with veteran teachers lacked collegiality and prevented the types of collaborative exchanges necessary to promote professional growth. Fourth, the empathy expressed for the new principal restricted opportunities for interactions and subsequently lowered new teachers' expectations of the principal's ability to provide support. The principal's inexperience and novice-status sanctioned the negative veteran-oriented culture which dominated the school environment, thus, limiting the impact of new teacher induction and impeding the enculturation of beginning teachers.
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Amic, Florent. "Rites de passage à l'adolescence pièges de la pensée ou espaces de création /." [S.l.] : [s.n.], 2002. http://www.scd.uhp-nancy.fr/docnum/SCDMED_T_2002_AMIC_FLORENT.pdf.
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Thompson, Heather Ann. "Bloody women : rites of passage, blood and Artemis : women in Classical Athenian conception." Thesis, University of St Andrews, 1998. http://hdl.handle.net/10023/15182.
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The expected role for women in 5th century Athens as presented in evidence from myths, rituals, medicine and religion was socially and biologically conceived of in strict terms, but it was also perceived as conflicted. This conflict will be explored by investigating women in real life and women in myth and ritual. The ideal rites of passage women were intended to pass through in their lives as exemplified in medical texts required women to shed their blood at appropriate times from menarche to marriage to motherhood. These transitions are socially signified by certain rituals designed to highlight the change in the individuals' status. This medical conception of the female body and its functions was affected by social expectations of the proper female role in society: to be a wife and mother. Myths presented extraordinary women as failing to bleed in the standard socially expected transitions from parthenos to gyne. The discrepancy between the presentation of women in social and medical thought and the presentation of women in myth indicates the ambiguities and difficulties that surround the development of girls into complete women often explored in rituals. These two provinces, women in everyday life and women in myth and ritual, overlap, relate and interpenetrate in the presentation of the goddess Artemis. Artemis operates in a place where myth and real life function together in the form of rituals surrounding women bleeding in these rites of passage. The methodology of social anthropology adopted in this study allows the interpretation of myth in action in women's lives and investigates where social ideals, mythology and the goddess Artemis overlap to inform the lives of women. Rather than merely describe what occurred in myth and ritual or what a woman's life was meant to be, this model will illustrate how such elements combined to affect a woman's life and the functioning of the society in which she lived. The picture which is created of the position of women when this evidence is considered in conjunction with the precepts of social anthropology illustrates part of a discourse about the position women and reveals how the social structure of their place in society was produced and reproduced.
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Corre, Nicolas. "Les «rites paradoxaux» dans la religion publique romaine." Paris, EPHE, 2014. http://www.theses.fr/2014EPHE5024.
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Le sacrifice sanglant permet la communication entre les hommes et les dieux par le biais d'une offrande comestible. Si cette pratique est au centre de la piété romaine, une certain nombre de rites s'en éloigne. Aussi, depuis le milieu du XIXe siècle, les chercheurs ont-ils distingué dans la religion publique des rites dits magiques d'autres considérés comme plus religieux. Avec le réexament récent de la notion de magie, cette opposition a tendu à s'estomper sans que l'on ait gagné en clarté. Pour désigner les rites qui échappent au modèle sacrificiel ( les Lupercalia, les Robigalla, Tacita muta, la deuotio, les «sacrifices» humains, etc. ), les manuels récents utilisent des termes vagues - «étranges», «bizarres», etc. - sans expliciter plus avant ce qui caractérise ces cérémonies. Ce mémoire de doctorat interroge ce flou taxinomique. Nous avons choisi d'appeler paradoxaux les rites par lesquels un être vivant est séparé du monde profane, mais avec plus ou moins d'écarts rituels par rapport au rite de sacrifice sanglant posé en doxa. Pour mieux comprendre la signification de ces pratiques paradoxales, l'outil interprétatif mis en oeuvre est celui des «rites de passage». L'exploitation des différentes modalités de circulation entre le monde des hommes et celui des dieux permet de proposer une classification raisonnée de ces rites dits étranges. 1. Certains mettent en scène, sur le modèle sacrificiel, l'interaction entre les hommes et les dieux. 2. D'autres insistent davantage sur la distance qui doit séparer les deux mondes. 3. Enfin, un dernier type de rites établit, avec la collaboration des dieux, des relations entre Rome et un ʿAilleurs' marginalThe bloody sacrifice enables communication between men and gods through an eatable intermediary. Although this pratcice is that the core of Roman piety, plenty of rites get away from it. Thus, scholars who studied the public Roman religion since the mid-ninetheenth century have distinguished bewteen the so-called magical rites and others labeled as more religious. Going with the recent re-examination of the notion of magic, such and opposition is vanishing, through there is no gain in clarity. Rites that do not fit exactly with the sacrifitial model (i. E. The Lupercalia, the Robigallia, the Cerealia, Tacita muta, the devotion, the human «sacrifices», etc. ) are vaguely qualified in recent studies as "odd", "strange", etc. , whitout deeper inquiry on the characteristic features of these ceremonies. This PhD tackles this taxonomic irresolution. As a heuristic model, we designate as paradocal rites those through which any living is separated from the profane world, whith more or less deviations from rites of the bloody sacrifice set as a doxa. In order to enlighten the meaning of such 'paradoxal' practices, we propose to use the "rites of passage" as the interpretative tool. Analysis of the diverse processes for passing from the human to the devine world drives towards a rational typology of these rites generally qualified as being strange. 1. Some rites stage interaction bewteen human and gods on the sacrificial model. 2. Others put a focus on the distance that has to part the two worlds. 3. Lastly , a third types of rites sets relationship between Rome and a marginal ʿElsewhere', whith the collaboration of gods
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Gullo, Frank. "Wide awake in America: The emergence and dissolution of American ceremonial rites of passage." Thesis, University of Ottawa (Canada), 1996. http://hdl.handle.net/10393/9598.
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This thesis purports to delineate and offer conclusions about a wide range of American "coming of age" texts. Traditional, New Historicist, and Sociological research methodologies all served as points of departure for the definition of terms, selection of evidence, and specific thesis arguments. The thesis is organized into four chapters. The first chapter discusses the genre characteristics and tradition of the European bildungsroman, and the thematic and stylistic departure of its American "coming of age" counterpart. The second chapter considers cultural and anthropological studies of boyhood in non-Western societies in order to determine the extent to which rites of passage and "coming of age" studies are universal. The third and fourth chapters both present close readings of specific American "coming of age" texts: chapter three foregrounds the indissoluble relationship between an American boy's coming of age and the natural world, and chapter four focuses on the dissolution of the American wilderness, the resultant urban alternative, and the subsequent maturity of the boy without access to a natural world in which to perform traditional rites of passage. The thesis speculates on the possibilities of replacing the neutral matrix of the natural world with some other template that engenders moral growth. The thesis concludes with a consideration of cyberspace as a new, egalitarian neutral matrix from which we can potentially create new rites of passage, and return to liberating basics.
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Pernet, Fabien. "La construction de la personne au Nunavik : ontologie, continuité culturelle, et rites de passage." Thesis, Université Laval, 2014. http://www.theses.ulaval.ca/2014/30323/30323.pdf.
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Dans la perspective d’une anthropologie ontologique, la thèse vise à mieux comprendre les continuités et les transformations au sein des rites de passage chez les Inuit du Nunavik, depuis leur conversion au christianisme jusqu’au contexte actuel. Les rites de la grossesse, de l’accouchement, et de la naissance, y sont décrits en détail, tout comme le processus de dénomination de l’enfant, puis les rites de la première fois. Cette ethnographie mobilise une démarche comparative régionale, et s’appuie sur plusieurs collaborations avec des institutions du Nunavik. Les séquences de ces rites de passage sont dès lors analysées à la fois comme des temps forts de la construction de la personne, et comme des témoins de la résilience manifestée par la culture inuit. Au cœur de la socialisation de l’enfant, ces rites apparaissent en effet avoir contribué à transmettre certains principes culturels grâce auxquels différents éléments de la cosmologie chrétienne ont pu être adaptés et incorporés. Ces rites auraient alors participé de l’actualisation de la cosmologie inuit au XXe siècle, et en particulier de la réorganisation des relations que les humains entretiennent avec différents êtres non-humains. En transmettant jusqu’à aujourd’hui les principes ontologiques fondant ces relations, après y avoir intégré plusieurs éléments de la tradition chrétienne, ces rites suggèrent de considérer l’importance du rôle socialisateur des êtres non-humains – fœtus, défunts, animaux, esprits – dans l’éducation enfantine, et appellent une réflexion sur l’extension de la notion de personne aux êtres non-humains.
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Scordel, Maggie. "Le seuil du lieu marchand : liminarité et rites de passage de l’expérience de magasinage." Thesis, Paris 9, 2015. http://www.theses.fr/2015PA090064.
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Cette thèse aborde l’entrée dans l’espace de vente d’un point de vue spatial et expérientiel. En mettant en perspective les champs de la psychosociologie de l’espace et du marketing expérientiel nous étudions l’entrée dans l’espace marchand et dans la consommation suivant des pratiques d’appropriation de l’espace et un processus de liminarité qui se traduit par des rites de passage. Nous mobilisons des méthodologies qualitatives pour répondre à notre problématique: Comment les clôtures commerciales d’un espace de vente participent-elles à la création d’une expérience de magasinage ? À la suite d’une étude exploratoire, notre seconde étude réalisée en collaboration avec Guerlain nous permet d’analyser l’expérience de magasinage dans le contexte d’une enseigne dont les points de vente aux designs d’espace différents sont implantés dans divers environnements commerciaux. Nos résultats mettent en évidence que la création de l’expérience de magasinage est une co-production résultant de l’interaction entre les types d’espaces intermédiaires délimitant le magasin, la ritualisation de l’expérience et les pratiques d’appropriation des visiteursThis thesis studies the store entrance in a spatial and experiential way. Using both the conceptual framework of environmental psychological sociology and experiential marketing, we study the entrance into the market place and consumption through space appropriation strategies and a process of liminality which results in rites of passage. Combining qualitative methodologies we answer to our research issue: How retail space fences are involved in creating a shopping experience? After an exploratory study, our second study made with Guerlain allows us to analyze the shopping experience in the context of many stores designs located in various commercial environments. Our results show that the creation of the shopping experience is a co-production resulting from the interaction between the types of intermediate spaces delimiting the store, the ritualization of experience and the appropriation process of consumers
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Pernet, Fabien. "La construction de la personne au Nunavik : Ontologie, continuité culturelle, et rites de passage." Thesis, Lyon 2, 2013. http://www.theses.fr/2013LYO20089.
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Dans la perspective d’une anthropologie ontologique, la thèse vise à mieux comprendre les continuités et les transformations au sein des rites de passage chez les Inuit du Nunavik, depuis leur conversion au christianisme jusqu’au contexte actuel. Les rites de la grossesse, de l’accouchement, et de la naissance, y sont décrits en détail, tout comme le processus de dénomination de l’enfant, puis les rites de la première fois. Cette ethnographie mobilise une démarche comparative régionale, et s’appuie sur plusieurs collaborations avec des institutions du Nunavik. Les séquences de ces rites de passage sont dès lors analysées à la fois comme des temps forts de la construction de la personne, et comme des témoins de la résilience manifestée par la culture inuit. Au cœur de la socialisation de l’enfant, ces rites apparaissent en effet avoir contribué à transmettre certains principes culturels grâce auxquels différents éléments de la cosmologie chrétienne ont pu être adaptés et incorporés. Ces rites auraient alors participé de l’actualisation de la cosmologie inuit au XXe siècle, et en particulier de la réorganisation des relations que les humains entretiennent avec différents êtres non-humains. En transmettant jusqu’à aujourd’hui les principes ontologiques fondant ces relations, après y avoir intégré plusieurs éléments de la tradition chrétienne, ces rites suggèrent de considérer l’importance du rôle socialisateur des êtres non-humains – fœtus, défunts, animaux, esprits – dans l’éducation enfantine, et appellent une réflexion sur l’extension de la notion de personne aux êtres non-humainsUsing ontological anthropology as a theoretical framework, this thesis aims to better understand the continuities and transformations in the rites of passage among the Inuit of Nunavik, since their conversion to Christianity until today. The rites of pregnancy, childbirth, and birth, are described in detail, as well as the naming process of the child, and the rites of the first time. This ethnography uses a regional comparative approach, and is based on several collaborations with some institutions of Nunavik. The sequences of these rites of passage are therefore analyzed both as a highlight of the construction of the person, and as witnesses to the resilience shown by the Inuit culture. At the heart of the socialization of children, these rites indeed appear to have contributed to convey certain cultural principles by which different elements of the Christian cosmology could be adapted and incorporated. These rites would thus have been instrumental in updating the Inuit cosmology of the twentieth century, and more precisely in reorganizing of relationships that humans have with various non-human beings. Passing on, until today, the ontological principles underlying these relations, and after incorporating several elements of the Christian tradition, these rites suggest the importance of acknowledging the socializing role played by many non-human beings – foetuses, deceased, animals, spirits - in early education. It therefore implies to address a sensitive question, that is, the extension of the notion of person to non-humans beings
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Dimitrijević, Dejan. "Le village de Melnica : une population roumaine de Serbie : rites de passage, problème identitaire." Paris, EHESS, 1994. http://www.theses.fr/1994EHES0075.
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Cette etude porte sur le probleme de l'identite individuelleet collective de la population d'un village roumain, melnica, situe au nord-est de la serbie. Le village est presente dans son contexte geographique et historique, puis les unites sociales et les rites de passage du cycle de la vie sont analyses pour leur fonction identitaire au niveau individuel et collectif. A chaque unite sociale (la maisnie, le lignage, le village, le groupe roumain de la region, et les etats serbe et yougoslave) correspond une identite individuelle et une identite collective, mais l'identite globale d'un individu n'est jamais exprimee dans sa totalite, car les differents elements qui la composent sont utilises en fonction du contexte relationnel. L'etude des rites de passage revele que leur fonction est double : ils permettent a un individu d'obtenir une identite individuelle, mais aussi d'affirmer et de perpetuer une identite collective. Une comparaison avec d'autres regions de l'ex-yougoslavie, de bulgarie et de roumanie montre que ce n'est pas une particularite de la population roumaine de homolje (la region de melnica), mais que les rituels sont couramment utilises a des fins identitairesThis study focuses on the problem of the individual and collective identity of melnica's population, a romanian village located in the north-east serbia. The village is first described in its geographical and historical context, then follows an analysis of social units and life-cycle rites of passage in as much as they contribute to the shaping of identity on the individual and collective level. To each social unit (household, lineage, village, the romanian group of the region, and the serbian and yugoslavian states) corresponds an individual identity an a collective one, but the identity is never expressed in its whole, as each of the different elements that make it up are utilised according to the relationship's social context the study of the rites of passage highlights their double function : they help an individual to shape his own identity just as they allow the assertion and the perpetuation of a collective identity. A comparison with other regions of ex-yugoslavia, bulgarie and romania shows that this double function is not particular to the romanian population of homolje (melnica's region) but that those rituals commonly play a part in the identity-shaping process
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Kyulanova, Irina Dimitrova. "Growing up through war : rites of passage in contemporary young adult novels and memoirs." Thesis, University of Leicester, 2014. http://hdl.handle.net/2381/28621.
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My thesis compares the constructions of children’s and adolescents’ experiences of contemporary wars in two genres published for Western audiences: young adult fiction and childhood and adolescence memoirs. I argue that both genres evoke the pattern of the rite of passage in order to accommodate contradictory perceptions of young people’s war involvement: notions of children’s innocence and need of protection, but also of children’s possession of greater resilience than adults, or ability to perpetrate violence; ideas of the devastating impact of war, but also traditional notions of war as a maturing experience. My comparative approach elucidates the genre specifics in the employment of the rite of passage, conditioned by the different ways in which each genre relates to and participates in the extraliterary “passages” in which its authors and readers are involved. Young adult fiction offers representations of adolescence and war which demonstrate how Western adults understand both phenomena, and what they wish Western adolescents to know about them. As the genre is determined by a power imbalance between its adult creators and its young adult consumers, its use of the rite-of-passage framework acquires particular didactic significance in the context of the diffuse transition to maturity in contemporary Western societies. Childhood war memoirs, in comparison, belong to a referential genre with a special relation to past and present lived reality, and can throw into relief the characteristics of mediation performed by young adult fiction. However, I demonstrate that memoir representations are governed by their own genre- and context-specific rules. They construct subjects in transition, who re-evaluate their war experiences and negotiate a similarly power-imbalanced cultural passage from childhood to adulthood, and from their communities of origin to the Western countries to which they have immigrated.
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Van, Eden Karen. "Rites of passage as the basis of programme development for young people at risk in South Africa." Master's thesis, University of Cape Town, 1998. http://hdl.handle.net/11427/16099.
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Bibliography: pages 202-207.In traditional indigenous communities, rites of passage provide a binding and supportive function which facilitates the transition of young people from childhood to adulthood. However, in contemporary western society transition rites have largely been forgotten or neglected and this loss has resulted in a hunger for initiation which adolescents often attempt to satisfy by using means which are socially unacceptable. This study attempts to understand the mechanisms which lead adolescents into socially unacceptable behaviour by exploring the potential for using the notion of de-labelling as the basis of intercepting and transforming juvenile deviance. As such, rites of passage are explored from the perspectives of a range of social scientific theories in order to assess the value in these processes tor young people at risk in South Africa. The central findings of this study suggest that it is possible to reinstate rites of passage in the form of a de-labelling programme, but that there is a need to go beyond an isolated programme by providing more systemic containment of young people in the form of community support and mentoring.
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Puccio, Deborah. "Masques et dévoilements : jeux du féminin dans les rituels carnavalesques et nuptiaux /." Paris : CNRS éd, 2002. http://catalogue.bnf.fr/ark:/12148/cb388263325.
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Andrade, Roberto Carlos de. "Rites of passage in Richard Wright's fiction : from chaos to a new wor (l) d." reponame:Repositório Institucional da UFSC, 1994. https://repositorio.ufsc.br/xmlui/handle/123456789/157871.
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Dissertação (Mestrado) - Universidade Federal de Santa Catarina, Centro de Comunicação e ExpressãoMade available in DSpace on 2016-01-08T18:58:05Z (GMT). No. of bitstreams: 1 96386.pdf: 2415079 bytes, checksum: f1e5937c13325d8bd7e54b3141e88254 (MD5) Previous issue date: 1994
Baseada numa literatura densa de The Rites of Passage, de Arnold Van Gennep, esta análise investiga a forte relação entre o padrão tripartido dos ritos de passagem de acordo com Van Gennep e as vidas de dois protagonistas de Richard Wright: Bigger Thomas (Native Son) e Cross Damon (The Outsider). As peculiaridades das vidas de ambos os protagonistas foram estudadas, também, de acordo com a teoria de Houston Baker, Jr. dos "ritos do buraco /todo negro", a qual enfatiza a impossibilidade para o negro consciente de ser reincorporado à sociedade com um novo status, ou com uma nova consciência sobre a sua própria condição na vida. Os três estágios dos ritos de passagem foram também comparativamente estudados lado a lado com a teoria do ciclo do herói de Joseph Campbell.
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Ludwig, Christian [Verfasser]. "The Construction of Gender Identities in Alison Bechdel’s (Autobio)graphic Writings : Rites de Passage / Christian Ludwig." Frankfurt a.M. : Peter Lang GmbH, Internationaler Verlag der Wissenschaften, 2019. http://d-nb.info/1180216326/34.
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Dray, Susan. "(W)rites of passage : exploring nonstandard texts, writing practices and power in the context of Jamaica." Thesis, Lancaster University, 2004. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.423903.
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Reinholds, Franciska. "Abolishing Female Genital Mutilation by Cultural Renewal? : An assessment of Alternative Rites of Passage in Kenya." Thesis, Linnéuniversitetet, Institutionen för samhällsstudier (SS), 2021. http://urn.kb.se/resolve?urn=urn:nbn:se:lnu:diva-106890.
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Many attempts have been made to eradicate female genital mutilation over the past decades, yet the sustained practice continues to be a risk for women’s health and agency. In Kenya, an intervention with increasing proliferation is the alternative rites of passage. The approach has existed for some time, however little and highly contextual research has been produced around it. This thesis examines the general characteristics of an alternative rite of passage by combining primary and secondary data. Interviews were conducted with Kenyan professionals working with alternative rites of passage, as well as a systematic literature review. The findings demonstrate the balance between individual agency and social structure among the different actors usually included in the approach. In both instances, the notion of power is presented through the many perceived costs and benefits of female genital mutilation. Rather than focusing solely on the girls at risk of being cut, the alternative rite of passage is a pursuit to reframe the role of culture in targeted communities. Alternative rites of passage are often a systematic and longer process defined by communication, based on rational choice, external influences, and community validation. This thesis serves as an introduction to understanding the present alternative rites of passage in Kenya. By expanding the knowledge of an approach still at an early stage, it is possible for future research to study its effectiveness and long-term consequences on girls at risk of female genital mutilation.
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Lott, Bruce R. "Becoming Mormon Men: Male Rites of Passage and the Rise of Mormonism in Nineteenth-Century America." Diss., CLICK HERE for online access, 2000. http://patriot.lib.byu.edu/u?/MTGM,23536.
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Govindama, Yolande. "Le monde hindou à La Réunion : une approche anthropologique et psychanalytique /." Paris : Karthala, 2006. http://catalogue.bnf.fr/ark:/12148/cb40119724z.
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Ruz, Hernandez Daniela. "Atlanta's Quinceañeras." Digital Archive @ GSU, 2008. http://digitalarchive.gsu.edu/sociology_theses/21.
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Young women in Mexico and parts of Central America celebrate their fifteenth birthdays by following a complex rite of initiation, called Quinceañeras, a special ritual developed as a mixed heritage of the native people and their contact with European conquerors. The emerging Latino population in Atlanta celebrates this rite, facing the reality of being a minority racial group, although they maintain the same essence and goal than the celebration than in their country. This research explores this growing population group in Atlanta, in a special and significant cultural occasion, using an ethnographic approach methodology through participant observation and personal journals of the Quinceañeras as way to describe the meaning, implications and issues of this celebration for these girls and their families under a Social Constructionist Model of Ethnicity and Life Course Sociology theoretical framework.
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Karlin, Michael. "Changing Narratives, Changing Destiny: Myth, Ritual and Afrocentric Identity Construction at the National Rites of Passage Institute." Atlanta, Ga. : Georgia State University, 2009. http://digitalarchive.gsu.edu/rs_theses/20/.
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Thesis (M.A.)--Georgia State University, 2009.Title from title page (Digital Archive@GSU, viewed June 24, 2010) Kathryn McClymond, committee chair; Timothy Renick, Gary Laderman, committee members. Includes bibliographical references (p. 73-76).
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Knoetze, Katharine. "Crossing the threshold : evaluation of a rites of passage programme in a peri-urban South African community." Thesis, Stellenbosch : Stellenbosch University, 2003. http://hdl.handle.net/10019.1/97518.
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Thesis (MA)--Stellenbosch University, 2003.ENGLISH ABSTRACT: Adolescence, especially for boys, is a time of exploration, experimentation and risk taking - "a rejection of the mundane" (Pinnock, 1997, p. 7). As their gender identity develops, boys start to identify with their fathers and require nurturance from them in order to develop an internal locus of control and the strength to successfully cope with life's challenges. Without older men to guide adolescent boys in mastering the tasks necessary for them to attain adult status, boys turn to other boys for assistance in making this transition. In the absence of community involvement and positive male role models, this rites of passage process can have disastrous effects. In 1999 a primary health care clinic was opened in Jamestown (located lOkm south east of Stellenbosch) and the staff at this clinic approached the Department of Psychology at the University of Stellenbosch for assistance, as there was an urgent need for psychological services in the community. The community role players were especially concerned about the male youth in the area, who were identified as being at risk for becoming involved in gang related activities and amongst whom drug and alcohol abuse was on the increase. In partnership with Usiko, a rites of passage diversion programme (targeting twenty-one boys and lasting for a period of nine months) was started at Stellenzicht Secondary School to address this concern. Thirteen men (mentors) were selected from Jamestown and surrounding areas to guide the boys (mentees) through this process. This research assignment is an outcome evaluation from the perspective of the twenty-one young men who participated in the first Jamestown Usiko Youth Project, as well as from the perspective of key informants (parents/guardians and teachers). Feedback from the mentees affirmed that participation in the project had contributed towards an improvement in interpersonal relationships, decreased in involvement in high risk activities, and an inspiration to overcome adverse circumstances. The teachers, however, indicated the need for closer collaboration between the project and the school to counter negative attitudes of the participants. Recommendations received from the mentees, their parents/guardians and teachers have been an invaluable resource ill improving the content and processes of the programme, which is now in its third cycle.
AFRIKAANSE OPSOMMING: Adolessensie, veral vir tienerseuns, is 'n tyd van ontdekking, eksperimentering en waagstukke neem - "a rejection of the mundane" (Pinnock, 1997, p. 7). Soos hulle geslagsidentiteit ontwikkel, begin seuns hulle met hulle vaders identifiseer en ontvang hulle vaderlike ondersteuning. So ontwikkel die seuns mettertyd 'n interne lokus van beheer en die nodige vaardighede wat hulle in staat stelom die uitdagings van die lewe te hanteer. Sonder ouer mans wat aan adolessente seuns die begeleiding kan verskaf om die take te bemeester wat nodig is vir die bereiking van volwassenheid, raak seuns op ander seuns aangewys om hulle by te staan in hierdie oorgangsfase. In die afwesigheid van gemeenskapsbetrokkenheid en positiewe manlike rolmodelle, kan dié deurgangsrites rampspoedige gevolge hê. In 1999 is 'n primêre gesondheidskliniek in Jamestown (10km suidoos van Stellenbosch) geopen en die personeel van dié kliniek het die Departement van Sielkunde van die Universiteit van Stellenbosch genader vir bystand, aangesien daar 'n dringende behoefte vir sielkundige dienste in die gemeenskap was. Die rolspelers in die gemeenskap was veral bekommerd oor die manlike jeug in die area wat geïdentifiseer is as mense wat die risiko loop om by bendeverwante aktiwiteite betrokke te raak en onder wie dwelm en -alkoholmisbruik aan die toeneem was. In vennootskap met Usiko is 'n afleidingsprogram vir deurgangsrites in Stellenzicht Sekondêre Skool begin. Die teikengroep was een-en-twintig seuns en die program sou nege maande duur. Dertien mans (mentors) is uit Jamestown en omliggende gebiede gekeur om die seuns (mentees) deur hierdie proses te lei. Hierdie navorsingsprojek is 'n uitkoms-evaluering vanuit die perspektief van die een-en-twintig jong mans wat deelgeneem het aan die eerste Jamestown Usiko Jeugprojek, sowel as vanuit die perspektief van sleutelinformante (ouers/voogde en onderwysers). Terugvoering van die mentees het bevestig dat deelname aan die projek bygedra het tot 'n verbetering in interpersoonlike verhoudinge, 'n afname in betrokkenheid by hoë-risiko aktiwiteite, en 'n inspirasie om nadelige omstandighede te oorkom. Die onderwysers het egter gewys op die noodsaaklikheid van nouer samewerking tussen die projek en die skool om sodoende negatiewe gesindhede by die deelnemers teen te werk. Aanbevelings wat van die mentees, hulle ouers/voogde en onderwysers ontvang is, was 'n bron van onskatbare waarde om die inhoud en prosesse van die program, wat nou in sy derde siklus is, te verbeter.
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Maloom, Hanan. "Les chants de zaffah entre tradition et renouveau : Poésie chantée et rites de passage à Sanaa (Yémen)." Thesis, Aix-Marseille, 2014. http://www.theses.fr/2014AIXM3121.
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Au Yémen, et spécialement à Sanaa et dans les régions avoisinantes, la zaffah est à la fois une cérémonie collective et un rite de passage, dont l'organisation marque la célébration et la reconnaissance par la communauté du changement de statut de l'un de ses membres (mariage, mise au monde d'un enfant, obtention d'un diplôme...). Animée et interprétée par des spécialistes, la zaffah maintient dans la mémoire du groupe un répertoire de poésies chantées, dont la forme et le contenu véhiculent des traditions très anciennes, tout en s'adaptant aux mutations sociales et culturelles les plus récentesIn Yemen, and especially in Sanaa and in the neighbouring regions, zaffah is both a collective ceremony and a rite of passage. Its organization marks the celebration and the recognition by the community of a change of status (marriage, birth, graduation…) of one of its members. Led and interpreted by specialists, zaffah maintains in the memory of the group a repertory of sung poetry, whose shape and contents transmit very old traditions, while adapting to the most recent social and cultural transformations
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Rogers, Anna Rebecca. "The crisis-image : rites of passage in American independent cinema (Coppola, Jarmusch and Van Sant, 1994-2004)." Thesis, University of Edinburgh, 2011. http://hdl.handle.net/1842/27298.
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My aim in this thesis is to examine a corpus of six films as loose representations or investigations of various rites of passage: adolescence, death and life-choice. In order to do this, I will draw upon a synthesis of theoretical texts: primarily the film-philosophy of Gilles Deleuze (1925-1995) (in particular his theory of crisis, cinematic time and thought) and the anthropological writings of Arnold van Gennep (1973-1957) and Victor Turner (1920-1983) on rites of passage. More specifically, I will focus on the concept of liminality as a state in which one is ?betwixt and between? (Turner 1995: 95) categories. Any rite of passage, as we will see, can be separated out into a tripartite structure: separation, liminality and re-integration. The films discussed in this thesis centre on the stage of liminality as one of inherent ambiguity, metamorphosis and transition. More often than not, the passage is not completed so the liminal stage is never resolved. As I will demonstrate in the following chapters, film is the ultimate medium for presenting crisis and liminality because its very essence as an art form is being as change. Through close analysis of the six films to be discussed, I will demonstrate that contemporary American Independent cinema has produced some of the prime examples of film as the medium of crisis, liminality, evolution, mutation or becoming-other. At this stage, I will outline the corpus of films to be examined in this thesis and then elaborate on the main theoretical framework I will employ in order to draw out the specificity and complexity of this kind of cinema.
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Fourcade, Serge. "Devenir un homme. Le parcours initiatique du héros dans trois contes de tradition orale : Le chasseur adroit (type 304), Le langage des animaux et la femme curieuse (type 670) , Les trois langages (type 671/517)." Paris 7, 2004. http://www.theses.fr/2004PA070062.
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Le Chasseur adroit, Le Langage des animaux et la femme curieuse et Les Trois Langages, contes de littérature orale, forment, lorsqu'on les embrasse d'un même regard, une sorte de triptyque de l'initiation masculine. Nous offrant des points de vue complémentaires sur les rites de passage qui conduisent les petits garçons à la maturité, ils nous instruisent sur un certain nombre de pratiques populaires dont ils conservent la trace et qui leur donnent tout leur sens. La présente thèse se penche sur quatre-vingt-neuf versions, francophones ou non, de ces contes, empruntées à vingt-trois peuples. L'étude, adoptant une démarche comparative et interdisciplinaire, croise nécessairement des domaines extérieurs au folklore, d'autres genres littéraires, par exemple, ou d'autres formes d'expression artistique qu'elle éclaire par contrecoup. Elle côtoie parfois aussi le parcours initiatique des jeunes filles, dont l'évolution vers l'âge adulte se révèle en fin de compte indissociable du cheminement du garçonThe Hunter, The Animal Languages and The Three Languages (also called, in English, The Boy who learned many things, or Vaticinium), tales of oral literature, form, when one considers ail of them in one look, a kind of triptych of male initiation. Offering us complementary points of view on the rites of passage which lead little boys to maturity, they inform us about quite a few popular practices of which they hold traces and from which they draw an important part of their significance. The present thesis looks into eighty-nine versions - some in French, some in other tongues - of these tales, borrowed from twenty-three peoples. The study, adopting a comparative and interdisciplinary approach, crosses necessarily fields outside folklore, other literary genres for example, or other forms of artistic expression that it illuminates by repercussion. It meets sometimes also the initiatory course of young girls, whose evolution towards the adulthood eventually appears inseparable from the boy's progress
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Yang, Kao-Ly. "Naître et grandir : les processus de socialisation de l'enfant en milieu hmong." Aix-Marseille 1, 1999. http://www.theses.fr/1999AIX10055.
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Le cadre mythologique, metaphysique et ideologique etant pose, l'auteur decrit et analyse ensuite les processus qui sont mis en evidence par le decoupage de la socialisation en deux temps : le temps dit <
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Laribi, Glaudel Sophie. "Des enfants et des dieux : les divinités et les rites de l'enfance dans le monde grec de l'époque archaïque à l'époque hellénistique." Thesis, Université de Lorraine, 2019. http://www.theses.fr/2019LORR0150.
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La première partie de cette thèse est consacrée à une étude régionale des dieux et de rites de l'enfance et se concentre donc sur l'Attique, le Péloponnèse et les Îles égéennes. Un panthéon de l'enfance se dessine alors, marqué par d'importants invariants mais aussi de forts localismes. La deuxième partie interroge ce panthéon de l'enfance et les attributions des divinités qui le composent, ainsi que la place des enfants dans la religion grecque. Il apparaît en effet que, loin d'être marginalisés, ces fidèles particuliers revêtaient un rôle important dans les pratiques religieuses du monde grecWritten from a historical, philological and anthropological perspective, this PhD thesis consists in a comparative study of childhood and coming of age deities in Ancient Greece. While the first part is focused on the Attica, the Peloponnesus and the Aegean Islands, the second part will explore the Childhood Pantheon and the role of children within the religious realm
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Ivory, Brian T. "A phenomenological inquiry into the spiritual qualities and transformational themes associated with a self-styled rite of passage into adulthood." Connect to this title online, 2003. http://rave.ohiolink.edu/etdc/view?acc%5Fnum=osu1055769211.
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Thesis (Ph. D.)--Ohio State University, 2003.Title from first page of PDF file. Document formatted into pages; contains xvi, 474 p.; also includes graphics (some col.). Includes bibliographical references (p. 461-474). Available online via OhioLINK's ETD Center
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Howell, Jamie Robert. "Learning through stories : An investigation into how Tracks Rites of Passage Programme impacts on the development of young men and their family systems." Thesis, University of Canterbury. Educational Studies and Leadership, 2012. http://hdl.handle.net/10092/7611.
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The Tracks rites of passage are processes that mark the adolescent transition, for the participant, the family and the community, between the two life stages of childhood and adulthood. Adolescent initiation rites offer a community led journey of separation, transition and integration as a way to work meaningfully with adolescents as they move between the life stages of childhood into adulthood. In Aotearoa/New Zealand the Tracks programme provides a five day contemporary rite of passage for adolescents and, where possible, their fathers. The rite of passage is based on the assumption that adolescents need opportunities to find their voices and make meaning if they are to become more aware of who they are and where they belong.
The methodology recognises that I, as researcher and insider in the Tracks organisation, needed to develop a holistic approach to insider research so that I could call on my understandings of the organisation and also guard against bias. The holistic approach involves the four interpenetrating strategies of appreciative inquiry, narrative inquiry, a blend of approaches to self-study that include meditation and critical reflection, and most importantly organic inquiry. The four strategies are based on coherence theories that describe learning as being organic, interconnected and emergent. Data were gathered from interviews and cycles of critical self-reflection in the form of a learning journal.
Data comes from interviews with the mother or fathers and young men of six families who have participated in the Tracks rite of passage programme. I have also discussed this work with a number of professionals in the field of youth work. The project found that Tracks had created conditions that empowered these young men with an increased capacity to make sense of their lives. Fathers expressed how challenging and rewarding they had found it to speak in honest terms with their sons, and that they were supported to do the inner work necessary to be able to speak in such ways. All of the family members expressed a need to have more support after the event.
The findings suggest a need to explore further the nature of the work happening at Tracks. It validates Lashlie’s (2005) theory that adolescents need their fathers and other men to be involved in their lives at the time of transition. Tracks also helps fathers to get to grips with the inner work of developing emotional maturity. The work happening at Tracks invites further research into and debate on the value of emotional intelligence. The Tracks rite of passage offers an alternative perspective to understand the unacceptably high rates of adolescent morbidity and mortality happening in New Zealand.
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Potter, Jesse Kenneth. "Rites of passage : the negotiation of self and biography in the work-life transitional narratives of men and women." Thesis, London School of Economics and Political Science (University of London), 2011. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.551023.
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Sociology has established frameworks for understanding the self as it relates to an array of social spaces and institutional structures - from work and family to organisations and place. However, accounts, interpretations, and readings of subjectivity and processes of self-understanding as they occur in transition, between these spaces (the self in transition), are largely missing from the sociological canon. This thesis attempts to fill that gap by looking at the way individuals construct and maintain work-life narratives on the 'edge' of (or 'in between') those institutional anchors. Based on the transitional stories of twenty individuals who underwent dramatic changes in their careers, the thesis explores the ontological and biographical implications of selfunderstanding as the outcome of transitional experience. My focus is therefore on transition as a biographical process, and how that process (re)opens new frameworks for self-understanding and intrapersonal inquiry. My emphasis is on transition; on individuals' attempts to navigate and negotiate spaces of institutional absence. In Victor Turner's analysis of 'liminal space' (1969), transitional narratives can be understood as taking place within the socio-cultural, and institutional fissures of society. They are thus peripheral to the normative frameworks within which work-life narratives occur- such as notions of 'success', or what it means to have a 'career'. On the institutional 'edge', the individuals who navigate these spaces "arc neither here nor there; they are betwixt and between the positions assigned and arrayed by law, custom, convention, and ceremonial" (furner 1969: 95). At the same time, transitional space is shaped by the socio-cultural expectations normative frameworks provide. In the wake of institutional precedence my interviewees worked through lived experience - such as bereavement, personal illness, and religious discovery- to better understand themselves and the arc of their working-lives. My interviewees' narratives undermine the adequacy and accessibility of normative frameworks for personal biography. They articulated their transitions as attempts to (re)appropriate meaning and fulfilment. Dramatic change was thereby not just a means to a new job or career, but a medium through which issues of personal identity and self-understanding would be challenged and redrawn. In turn, what it meant to 'work' was no longer the sole auspice of productive or remunerative activity, but inclusive of spiritual, political, and interpersonal considerations as well. My interviewees thus employed transitional space as a medium through which to bring together these disparate areas.
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Michael, Egypt J. "An outcome evaluation study to examine the effects of rites of passage on homeless African American male substance abusers." DigitalCommons@Robert W. Woodruff Library, Atlanta University Center, 1998. http://digitalcommons.auctr.edu/dissertations/3431.
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The purpose of this study was to examine the effects of a rites of passage program on homeless African American male substance abusers. The sample for this study consisted of fifteen participants of the Trinity House Kolanji Brotherhood rites of passage program. A survey instrument consisting of sixty-six questions was self-administered. The results were analyzed utilizing Chi-square and paired t-tests. The results indicated that there was a statistically significant effect on the participants’ self-determination. The results further indicated that there was a statistically significant effect on the participants’ drug use and self-esteem.
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Wain, Maria Jane. "Rites of passage in the age of social media : the experiences of millennial undergraduate students transitioning to higher education." Thesis, Keele University, 2018. http://eprints.keele.ac.uk/4581/.
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In the UK the transition to higher education is being made by increasing numbers of students. While the decision to attend university is not one which is made by all young people, for those who choose to enter education, this transition is arguably one of the most important and complex periods of the life course. This thesis provides an empirical, qualitative, study of UK-based millennials as they transition to higher education. The study focuses on students narratives of their experiences of the transition in the weeks leading up to the physical transition and in the first few weeks of university. In order to build a comprehensive understanding of the period, the research places focus on exploring the intersection of the participant cohort‘s experiences of adulthood, moving away from home, and changes to the structures of their personal communities. To provide a rich source of data, thirty-four interviews were conducted across two research sites: Keele University and Manchester Metropolitan University. Interview data is analysed through the theoretical lens of van Gennep‘s Les rites de passage. The research places specific focus on analysing how the infiltration of social media into the everyday lives of millennials has altered their rites of passage with respect to their transition to university. Findings suggest that social media has evolved the ways in which millennial students manage their personal communities during the transition to university, and this impacts how students experience the stages of separation, transition and incorporation as outlined in Les rites de passage.
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Borges, Paulo Rogério. "O declínio dos ritos de passagem e suas consequências para os jovens nas sociedades contemporâneas." Universidade de São Paulo, 2013. http://www.teses.usp.br/teses/disponiveis/48/48134/tde-21052013-103135/.
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Considerando a importância dos rituais no processo de reconhecimento social mútuo entre os seres humanos e, consequentemente, no desenvolvimento dos adolescentes, este trabalho tem por objetivos: identificar, numa comunidade estudantil de uma escola de educação profissional, os impactos causados no processo de formação dos jovens, pelo declínio dos ritos de passagem e identificar, no imaginário desse grupo de alunos, os universos míticos que o compõem. Para isso, parte-se do pressuposto de que os rituais, sejam eles sagrados ou profanos, expressam as regras e os valores que orientam o comportamento dos seres humanos em grupo e em sociedade e que o declínio dos ritos iniciáticos, sobretudo na adolescência, faz dos jovens suas principais vítimas. Os eixos teóricos organizadores foram a Teoria do Imaginário de Gilbert Durand e a Sócioantropologia do Cotidiano de Michel Maffesoli. Como metodologias foram utilizados: questionários para a identificação da situação socioeconômica e cultural do grupo, observação para a identificação de ritos e mitos no contexto escolar, entrevistas com alunos, professores, coordenadores e outros funcionários e o Teste Arquetípico de Nove Elementos AT-9, elaborado por Yves Durand, para identificar os universos míticos do grupo de alunos e como esses se relacionam com o mundo.Considering the importance of rituals in the process of mutual social recognition between human beings and in consequence, the development of adolescents, this study aims to identify, in a student community of a school of professional education, the impacts on the formation process young people, caused of the decline of rites of passage and identify in the imaginarys group, mythical universes that compose it. For this, we start from the assumption that rituals, whether sacred or profane, express the rules and values that guide the behavior of human beings in groups and in society and the decline of initiation rites, especially in adolescence, making of the youths its mayor victims. The theoretical axes organizers were the Theory of Imaginary Gilbert Durand and Social Anthropology of Quotidian by Michel Maffesoli. The methodology we used questionnaires to identify the socioeconomic and cultural group, observation to identify rites and myths in the school context, interviews with students, teachers, coordinator and other employees and Archetypal Test Nine Elements - AT-9, produced by Yves Durand, to identify the mythical universes group of students and how these relate to the world.
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Fernandez, Bernard. "De l'éducation par le voyage : imaginaires et expériences interculturelles vécues d'occidentaux en Asie : Inde, Chine et Bali." Paris 8, 1999. http://www.theses.fr/1999PA081639.
Full textAbstract:
De la dualite entre nomadisme et sedentarite se degagent une mobilite sociale et un imaginaire migratoire de l'homo pelegrinus, peregrinus et academicus : la se niche l'essence du voyage. Coupler l'imaginaire et l'education avec le voyage resulte d'un fait social et d'une experience vecue heterogene. Depuis herodote, le pere de l'histoire, le voyage est dote d'un imaginaire et d'une memoire transmis : une culture du voyage. A travers des periodes historiques choisies (de l'antiquite a aujourd'hui en passant par l'epoque medievale et le xviiieme siecle), nous presentons une asie inventee par l'occident et vecue par des occidentaux, en recherchant la trame du langage qui sous-tend ce lien. En s'appuyant sur une enquete qualitative, il ressort que le voyage forme un triptyque relevant de rites de passage : avant, pendant et apres. L'asie repond a un desir de rupture par rapport a un <
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Le, Carrer Corine. "Le mouvement du monde : croissance, fécondité et régénération sociale chez les Ngobe de Costa Rica et de Panama." Paris, EHESS, 2010. http://www.theses.fr/2010EHES0415.
Full textAbstract:
La société Ngobe, étudiée au travers de rituels, accorde une place privilégiée au mouvement vif comme expression de la vie longue. Les rites de naissance et de puberté, masculine et féminine, composant en partie le cycle ka, instituent ce mouvement vif de la vie dont la croissance humaine dépend. Alors que la lenteur qui définit l'état de grossesse vient le contrarier. Pendant la gestation, les activités du couple, leurs interactions sociales et leurs rapports au gibier sont fortement réglementés car la grossesse entrave la croissance humaine et animale. A l'image de la plante adventice ka qui donne son nom au cycle cérémoniel, les rites étudiés représentent la croissance des hommes de manière similaire à celle des végétaux, eu égard aux temporalités des productions vivrières, différentes selon qu'il s'agit de celles des arbres ou des plantes. A un niveau, la femme est comparable à un arbre inaugurant sa fécondité par le premier enfant conçu, l'enfant mubaj, dont l'identique sur le plan arboricole est le premier cacao de la première fructification du cacaoyer, kwa mubaj. Véritable rejeton, l'enfant mubaj active la fécondité d'une femme, ouvre la descendance d'un couple sans entraîner à sa suite une ordre des naissances, offrant la dimension atemporelle la plus originale de cette société. Au long de ces rites se manifeste la notion bromon liée à la mise au monde de corps récents. La distribution bromon régénére le groupe territorial (-bu) nommé, dans lequel s'insère le nouveau-né, auquel il appartiendra s'il grandit sur la terre de ce groupe. L'enjeu ngobe des rites est de faire que jamais ne se ralentisse le mouvement vif exprimant la vie afin de pérenniser le mondeThe Ngobe society as studied through out rituals appears to praise brisk movement representing long life. Masculine and feminine puberty as well as birth ritual of the ka cycle institute the life brisk movement on which human growth is depending, while slowness defining pregnancy contravene this life-giving motion. Spouses' activities, social interactions and relationships with hunting game are strongly restricted along maternity since pregnancy impedes the growth of humans and animals. Alike the self-propagating ka that gives the name to the ceremonial cycle, the rituals examined here express growth of humanity in a ways evoking plant growth, parallel to specific timely steps of the food-producing cycle depending on referring either trees or plants. On one level, the giving birth woman is close to a tree while initiating her acknowledged fecundity with her very first born, the mubaj child that matches the kwa mubaj - the first cacao of the first cacao-tree's fructification. As a kind of offshoot, the mubaj offspring triggers female fecundity, open path to the couple's progeny without creating any elderly order, the most distinctive timeless dimension of the Ngobe society. Emerging only within the considered rituals, the notion of bromon is tied to giving birth to fresh bodies. Distribution bromon regenerate the named territorial group (-bu) in which comes the newborn and to which he will pertain if he successfully grows up on the group's land. At play in Ngobe's rituals is never slowing down the life brisk movement so the world is perpetually renewed
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Alborghetti, Julie. "Se soustraire aux désirs des autres, s'en remettre à l'Autre : penser les conduites à risques adolescentes par le prisme de l'ordalie." Montpellier 3, 2006. http://www.theses.fr/2006MON30084.
Full textAbstract:
Dans ce travail, nous avons tenté de mettre à jour comment aujourd’hui se produit, un passage des pratiques ordaliques, structures d’appel au « jugement de Dieu » par l’exposition du sujet à un risque mortel, instituées et instituantes dans différentes organisations sociales aux conduites ordalique. Ce qui était subi devient choisi, ce qui était socialement organisé devient individuellement décliné et un nouveau paradigme ordalique semble émerger de ces conduites adolescentes qui viendraient manifester, concrétiser le passage d’un seuil devenu invisible entre le monde de l’enfance et le monde adulte en se cristallisant dans une répétition tentant de provoquer la création d’un lien symbolique avec les limites, la finitude et la mort Ainsi, dans les nouvelles déclinaisons ordaliques, la société vient prendre place, en creux, par défaut, comme un acteur manquant, estompé tandis que la figure de la divinité donnant le bien et le mal, le vrai et le faux, délivrant des paroles de vérité vient figurer comme un acteur masqué, masqué sous de nouvelles appréhensions des figures parentales, de la figure du tiers, de l’altéritéThe main objective of this text is to highlight the subject of how, in today’s society, the phenomenon of the “ordeal” – a ritual that calls up “God’s judgement” by exposing an individual to deadly risk – is instituted in different social organizations practicing “ordeal” rituals themselves. That which once had to be endured becomes chosen, and that which was part of social organization becomes individual. As such, a new paradigm of the “ordeal” ritual emerges from these adolescent behaviours, confirming the passage through a sort of invisible doorway (threshold) between the child’s world and that of the adult. This new form crystallizes itself through repetitions that attempt to provoke the creation of a symbolic link between limits, the finite and death. In this new manifestation of the “ordeal” ritual, society comes in but to take an empty place, by default, like a missing component, imprecise; meanwhile the figure of divinity (that which declares what is good and bad, true and false) functions as a masked player, hidden under a new apprehension of the parental figure, the Third figure, the Other