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Anthropology of religion
Two ancient anthropomorphic figures from Peru
Basic concepts Afterlife Animism Augury Communitas Comparative religion Divination Divine language Evolutionary origin of religion Fetishism Great Spirit Henotheism Initiation Laying on of hands Liminality Magic (supernatural) Mana Monotheism Nympholepsy Oracle Pilgrimage Polytheism Rite of passage Ritual Sacred language Sacred–profane dichotomy Sacred site Shamanism Soul dualism Superstition Theories about religion Totem Transtheism Veneration of the dead
Case studies Magic Coral Gardens and Their Magic Treatise on the Apparitions of Spirits and on Vampires or Revenants Neo-Paganism Ritual Angakkuq Babaylan Bobohizan Bomoh Bora Dukun Miko Jhākri Pawang Slametan Wu Revitalization movements Cargo cult Ghost Dance Handsome Lake
Related articles The Elementary Forms of the Religious Life Purity and Danger Myth and ritual Archaeology of religion and ritual Poles in mythology Lived religion Elite religion
Major theorists Augustin Calmet Akbar S. Ahmed Talal Asad Joseph Campbell Mary Douglas Émile Durkheim Arnold van Gennep E. E. Evans-Pritchard James Frazer Clifford Geertz Robin Horton Claude Lévi-Strauss Robert Marett Roy Rappaport Saba Mahmood Marshall Sahlins Melford Spiro Stanley Tambiah Victor Turner Edward Burnett Tylor Daniel Martin Varisco Anthony F. C. Wallace
Journals Anthropological Perspectives on Religion Folklore The Hibbert Journal The Journal of Religion Oceania
Religions Ethnic and folk religions Afro-American religion Alaska Native religion Anito Atua Böö mörgöl Chinese folk religion Hanitu Hausa Kejawèn Native American religion Noaidi Shindo Shamanism in Siberia Shinto Tengrism Traditional African religions Buddhism Mahayana Nichiren Pure Land Shingon Theravada Tiantai Tibetan Vajrayana Zen Christianity Adventism Anglicanism Armenian Apostolic Church Baptists Calvinism Catholic Church Coptic Orthodoxy Eastern Orthodoxy Ethiopian Orthodoxy Greek Orthodoxy Lutheranism Methodism Nestorianism Oriental Orthodoxy Pentecostalism Protestantism Quakers Russian Orthodoxy Hinduism Hindu denominations Shaivism Shaktism Smartism Vaishnavism Ayyavazhi Islam Ahmadiyya Ibadi Mahdavia Non-denominational Quranists Shia Sufism Sunni Yazdânism Judaism Conservative Haredi Hasidic Haymanot Karaite Orthodox Reform Jainism Digambara Śvetāmbara Sikhism
Social and cultural anthropology
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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.^[1] 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:^[2]

"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."^[3] 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:^[4] "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."^[5]

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."^[6] 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."^[7]

In the third phase (reaggregation or incorporation) the passage is consummated [by] the ritual subject."^[8] 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."^[9]

Psychological effects

Laboratory experiments have shown that severe initiations produce cognitive dissonance.^[10] It is theorized that such dissonance heightens group attraction among initiates after the experience, arising from internal justification of the effort used.^[11] Rewards during initiations have important consequences in that initiates who feel more rewarded express stronger group identity.^[12] As well as group attraction, initiations can also produce conformity among new members.^[13] Psychology experiments have also shown that initiations increase feelings of affiliation.^[14]

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.^[15] Another study using mathematical subtraction tasks reached the opposite conclusion^[16] but research using electrical shocks supported the concept that suffering increased the degree to which participants liked the group.^[17]

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.^[18] 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.^[19] 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.^[20] 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

Part of a series on
Esotericism
Key concepts Western esotericism Eastern esotericism Mysticism Gnosis Correspondences Magic Astrology Alchemy Meditation Theosophy Theurgy Spiritual Hierarchy Hermeticism Kabbalah Occult Transcendental Unity of Religions Metaphysics Mystical theology
Esoteric rites Initiation Transmission Rites of passage Purification Divination Astral projection Invocation Evocation Visualization Egregore Propitiation Sacrifice Exorcism
Esoteric societies Sufi tariqas Philadelphian Society Freemasonry S.R.I.A. Élus Coëns Rosicrucians OTO Golden Dawn Thelemic Order
Notable figures Pythagoras Plato Hermes Trismegistus Dionysius Ibn Arabi Paracelsus Dee Böhme Lévi Blavatsky Waite Mathers Hall Crowley Gurdjieff Guénon Evola Schuon Steiner Jung
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• Amrit Sanchar in Sikhism
• Annaprashana
• Baptism (Christening)
• Bar and Bat Mitzvah in Judaism
• Circumcision
  • Zeved habat and Bris in Judaism
  • Khitan in Islam^{[21][22][23][24]}
  • In Coptic Christianity,^[25] the Ethiopian Orthodox Church and the Eritrean Orthodox Church^[26][27][28]
• 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.