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From rite of passage to a mentored educational activity

Fieldwork for master’s students of anthropology

Helle Bundgaard and Cecilie Rubow

consideration of what fieldwork could also be. Fieldwork as a rite of passage The mythos of fieldwork means that anthropologists and students of anthropology all seem to know what it implies. The classical reference to fieldwork as a rite of passage (see Hoek

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A Bar Mitzvah Year

Rethinking Ritual

Ilana Korber

culture. We wanted to find a way to engage with the ritual of the rite of passage. We believed strongly in the need for the transition into adolescence to be marked and celebrated. The age of thirteen is a marker in terms of development for young people

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"I Feel Older"

Investigating the Impact of a Father and Son

William John Jennings

This article reports on the impact of a school based father and son, “rites of passage” program on its participants in two Australian Catholic boys’ schools. The author conducted a mixed methodology study investigating quantitative differences between 15- to 17-year-old adolescent participants and non-participants in how they rated their “father relationships” and the impact that specific program elements (the “rite of passage,” planned conversations, and public acknowledgements) had on both program participants. The research found evidence to support the program’s positive impact on father-son relationships. As a result of planned conversations with their fathers in the program, participants reported feeling “older” and more mature.

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The Rite Journey

Rediscovering Rites of Passage for Boys

Andrew Lines and Graham Gallasch

The Rite Journey is a program to allow Australian Year-9 male students age 14-15 years to share a year-long partnership with a teacher-guide as the boy explores what it means to become a respectful and responsible man. Given the current view that rites of passage need to be rediscovered for young people in Western culture, a feature of the program is specially created ceremonies held throughout the year. These celebration points follow the seven steps of a hero’s journey. Curricular content is based on four topics: relationships with self, others, the divine and the world. This paper recounts the program’s background and form and includes feedback of boys who have participated in the program.

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The Conceptual and Anthropological History of Bat Mitzvah

Two Lexical Paths and Two Jewish Identities

Hizky Shoham

status as full members in the religious community. Rites of Passage for Jewish Girls in the Nineteenth Century In the Jewish world, the first formal practice attached to a girl’s coming of age appeared in Central Europe in the early nineteenth century in

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Liminality and Missing Persons

Encountering the Missing in Postwar Bosnia-Herzegovina

Laura Huttunen

it simultaneously creates some dead ends of communication and potential reconciliation Rites of Passage and the Concept of Liminality Mortuary rites, like other rites of passage transfer the individual from one social status to another, in this case

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Ritual Tattooing and the Creation of New Buddhist Identities

An Inquiry into the Initiation Process in a Burmese Organization of Exorcists

Bénédicte Brac de la Perrière

organizations can be likened to initiations in secret societies. They are optional and individual, contrary to the rites of passage celebrating coming of age. In his seminal study, Arnold van Gennep ([1909] 2000 ) identified as rites of passage a very large

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Coming of Age as a Villain

What Every Boy Needs to Know in a Misandric World

Paul Nathanson and Katherine K. Young

Once upon a time, coming of age as a man was simple to define. Not necessarily simple to achieve, but simple to define. A man was a male adult—someone whom other male adults had certified in a ritual context, a rite of passage, as qualified to take on responsibilities not only for his own family but also for the larger community or nation.

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Karine Michel

Among religious Jews, hair is described as an application of religious law. This article proposes to study the place of hair in Jewish life, based on texts and social expressions. Hair appears to be linked to every important and ritual moment of life, symbolising the movement from one social status to another as a rite of passage. However, based on age and sex, and also on an analysis of different religious tendencies, hair reveals itself as more relevant in terms of social than religious use.

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Katherine Nielsen and Eli Thorkelson

Ethnographers have constructed contradicting assertions, and indeed assumptions,

about the nature of learning, how it is best accomplished, and

how students internalise this learning in order to form both individualised

and collective identities. Are the rites of passage, so often described in analyses

of postgraduate socialisation – the oral examinations, the viva voce, the

departmental seminar, or graduation ceremony – the only routes available

for understanding how anthropological culture is inculcated into students?

Is the role of the supervisor as mentor pivotal in the successful completion

of a Ph.D? Or is this more of a master/apprentice relationship? Does this

proc ess maintain its relevance in a globalised field and with instant virtual

access to experts from other institutions anywhere in the world? Such issues

have been of interest to both students and faculty within the anthropology

discipline, in particular, and the social sciences more generally.