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
Fieldwork for master’s students of anthropology
Helle Bundgaard and Cecilie Rubow
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
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.
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.
Two Lexical Paths and Two Jewish Identities
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
Encountering the Missing in Postwar Bosnia-Herzegovina
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
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 ( 2000 ) identified as rites of passage a very large
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.
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.
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.