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Dissertations / Theses on the topic 'Initiation rites'

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Published: 4 June 2021
Last updated: 29 July 2024

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1

Chriszt, Dennis. "In search of an effective mystagogy." Theological Research Exchange Network (TREN), 1998. http://www.tren.com.

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2

Hite, Gregory Richard. "The implications of celebrating the sacrament of confirmation at the time of first eucharist for children in the Latin rite." Theological Research Exchange Network (TREN), 1987. http://www.tren.com.

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3

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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4

Bogdan, Henrik. "From darkness to light : Western esoteric rituals of initiation /." Göteborg : Göteborg university, 2003. http://catalogue.bnf.fr/ark:/12148/cb39130668p.

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5

D'Souza, Valerie M. "The inculturated rites of the RCIA." Online full text .pdf document, available to Fuller patrons only, 2000. http://www.tren.com.

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6

Ntombana, Luvuyo. "An investigation into the role of Xhosa male initiation in moral regeneration." Thesis, Nelson Mandela Metropolitan University, 2011. http://hdl.handle.net/10948/d1006265.

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This research study in Mdantsane (East London), Whittlesea (Hewu), Njiveni (Libode) and Cala sought to investigate the role of the amaXhosa male initiation in moral regeneration focusing on socio-cultural, educational and religious aspects related to moral values. The role of the amaXhosa male initiation as a rite of passage from boyhood to manhood, how it was viewed in the past, its impact upon the initiates and its contribution to the moral upholding of values were investigated. It was further intended to establish whether westernisation and urbanisation brought a shift of meaning and emphasis to the current initiation practice and, if so, to what extent has the ceremony departed from traditional norms and what challenges the ceremony has to face at present. A qualitative research method involving an ethnographic study was utilised, which includes in-depth, semi-structured interviews (formal interviews and informal discussions) and participant observation. Research findings suggested that in the past the amaXhosa male initiation played a role in the instruction of moral values. However, this study identified a shift of meaning in the practice which has been more evident in urban than in rural areas. The shift suggested that the instruction role has changed in prominence and there is less emphasis on teaching and appropriate adult behaviour. Moreover that the amakhankatha, who had the major role in teaching of the initiates are now participating in making the role less effective and sometimes introducing influences that are destructive to the initiates. Such negative influences include abuse of alcohol and drugs, promiscuity among the youth and disobedience of elders. It is argued that revisiting the teachings surrounding male initiation may cultivate productive debates on how young males are taught morality in today's society. Furthermore, that if the Xhosa male initiation could be contextualised it can play a role in the instruction of boys as they graduate to manhood and that can contribute to moral regeneration in South Africa.
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7

Paillas, Jean-Paul. "Initiation et réalisation identitaire. A propos des Doupas (Nord du Cameroun)." Toulouse 2, 1997. http://www.theses.fr/1997TOU20108.

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Les doupas du nord du cameroun nous introduisent a la realisation identitaire dans leur initiation avec circoncision. Leur difference culturelle est pretexte a la definition d'un cadre interculturel aux references plurielles. L'initiation est situee au regard d'etudes passees et a la lumiere des observations chez les doupas. Vivant et social, le sujet y est en scene, en-deca, au cours et au-dela des differents ages de la vie : naissant, aimant mangeant, excretant, mourant, dansant et parlant dans un discours impliquant l'autre; il est reellement marque de la castration. L'identite avec le corps et la participation des objets du rite se realise dans un champ complexe ou les points de vue psychologique - avec ses assises psychanalytiques - et anthropologique sont distincts mais structurellement intriques. Ces articulations structurales sont corroborees par une analyse lexicale et contextuelle confrontee aux donnees evenementielles organisees sujet par sujet : objets externes et corps propre fondent le processus identitaire initiatique dans des espaces intermediaires en prise temporelle, spatiale et signifiante. Une approche structuraliste congruente avec ce complexe identitaire, est alliee a la reconnaissance de particularites culturelles inscrites avec le lexique et l'ethnographie, volume ii. Cette recherche en psychopathologie fondamentale engage a l'interdisciplinarite et a la priorite aux travaux realises par des acteurs locaux. Elle s'ouvre ainsi a la perspective d'une sante dite publique ou communautaire centree par le sujet
The dupas from the north cameroon bring us into identity realization through their initiation with circumcision. Their cultural difference is a pretext for the definition of an intercultural frame with plural references. The initiation is defined according to previous studies and observation of the dupas. Here, as a living and social being, the subject acts before, during and hereafter the different steps of life : when coming into the world, living, eating, excreting, dying, dancing and speaking with a language involving the other one, the dupa is really marked by castration. The identity with the body and the partakings of the objects in the rite is made in a complex field, the psychological approach of which, first, - with its psychoanalytical foundations - and the anthropological approach, second, are distinct but however structurally intricate. These structural articulations are confirmed by a lexical and contextual analysis compared with factual data taking each subject one after another : external objects and own body are the bases of the initiatory, identity process in intermediary spaces with temporal, spatial and significant - meaningful - connections. A structural approach congruent with this identity complex is combined with the recognition of cultural particularities to be found in the vacobulary and ethnography, volume ii. This research in fundamental psychopathology implies the combination of disciplines and the priority given to the works done by the local people. Thus, it opens the prospect of a so-called public or commun health, the centre of which is the subject
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8

Taylor, Michael S. "Choosing an age for confirmation historical, theological, and canonical considerations /." Theological Research Exchange Network (TREN), 2002. http://www.tren.com.

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9

Flummerfelt, Robert John Beecher. "Baptism, chrismation, and Eucharist for infants questions of rights and rites /." Theological Research Exchange Network (TREN), 1999. http://www.tren.com.

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10

Sinnott, Alice M. "Use of lectionary in RCIA." Theological Research Exchange Network (TREN), 1990. http://www.tren.com.

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11

Engelhart, Monica. "Extending the tracks : A cross-reductionistic approach to Australian Aboriginal male initiation rites." Doctoral thesis, Stockholm : Almqvist & Wiksell international, 1998. http://catalogue.bnf.fr/ark:/12148/cb37702264t.

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12

Eile, Lena. "Jando : the rite of circumcision and initiation in East African Islam /." Lund : Plus ultra, 1990. http://catalogue.bnf.fr/ark:/12148/cb36657330q.

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13

Miyauchi, Takeshi. "The Role of the Spirit in Christian Initiation: The Pneumatology of RCIA." Thesis, Boston College, 2018. http://hdl.handle.net/2345/bc-ir:108071.

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14

Mahoney, John J. "The canonical regulation of the restored catechumenate in the National Statutes of the United States." Theological Research Exchange Network (TREN), 1995. http://www.tren.com.

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15

Vaverek, Gavin N. "The rights of baptized non-Catholics in the rites of Christian initiation of adults." Theological Research Exchange Network (TREN), 1995. http://www.tren.com.

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16

Nelson, Thomas G. "Recovering the catechumenate : implications for Presbyterians /." Online full text .pdf document, available to Fuller patrons only, 2003. http://www.tren.com.

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17

Darnis, Pierre Moner Michel. "Lecture et initiation dans le récit bref cervantin." [S.l.] : [TEL], 2006. http://tel.archives-ouvertes.fr/tel-00116592/fr.

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18

Kankuwe, Hector Master. "Comparison of the prevalence of HIV infection in circumcised and uncircumcised men from Salima District in Malawi." Thesis, University of Fort Hare, 2012. http://hdl.handle.net/10353/462.

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The overall objective of the study was to investigate the relationship between male circumcision status and HIV infection in men from Salima district in Malawi. A cross-sectional survey-based study of men aged 15 years or more was conducted at three sites in Salima district, each of which targeted 90 participants, half of whom were circumcised and the other half uncircumcised. These participants had already decided on their own to visit HIV Testing and Counseling centres at these sites to know their HIV serostatus. Consenting men were drawn into the study using quota sampling, interviewed through a structured questionnaire in local language and tested for HIV during January and March 2011. Measures of association were performed using analysis of contingency tables and Pearson’s chi-square tests or Fisher’s exact tests for comparison of proportions in STATA version 11.0 and PASW Statistics 18.0 software. Unadjusted odds ratios were used to approximate the direction and strength of association. Further, a multivariable logistic regression model was fit to determine which other variables were significantly associated with HIV infection. The study was approved by University of Fort Hare Interim Research Ethics Committee and National Health Sciences Research Committee in Malawi. The overall prevalence of HIV infection was 11.5 percent. However, it was less than half in circumcised males (7.4 percent) compared with uncircumcised counterparts (15.6 vi percent). While Fisher’s exact test revealed a borderline statistically significant association between male circumcision status and HIV infection (p 0.055), Pearson’s chi-square test showed a stronger significant association between the two variables ( p 0.036). The strength of the association was manifested by the odds of HIV infection being roughly 0.43 times lower for circumcised males than their uncircumcised counterparts with a 95 percent confidence interval of (0.20 0.96). Although the association was maintained after controlling for some variables, it lost statistical significance when adjusted for other variables. A multivariable logistic regression revealed that three other variables had significant associations with HIV infection and these were: falling in the age group of 25 years or more (OR 4.69; p 0.020), having had sex with an HIV positive partner (OR 12.15; p 0.000) and having contracted a sexually transmitted infection (OR 3.25; p 0.032). Male circumcision status is significantly related to HIV infection. Although the study involved a small sample size and undertaken in one district in Malawi, the finding is consistent with existing clinic-based findings in literature that indicate a lower risk of HIV infection in circumcised males than in uncircumcised males. Consequently, male circumcision could be considered if it can prove to be a public health intervention in the Malawi context aimed at reducing the risk of uncircumcised males becoming infected by HIV.
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19

Ngeh, Stella Emade. "Conflicting interests between public health and custodians of indigenous knowledge with regards to curation and dissemination of information about Xhosa initiation rites." Master's thesis, Faculty of Humanities, 2019. http://hdl.handle.net/11427/30847.

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This practice of traditional male circumcision among the Xhosa people in the Eastern Cape Province of South Africa is accompanied by a high level of secrecy: details of the practice may not be shared with non-members such as women, uninitiated boys and strangers. To address the issue of injuries and deaths resulting from poorly performed unhygienic circumcision by untrained practitioners, the Department of Public Health in the Eastern Cape passed the Application of Health Standards in Traditional Circumcision Act No 6 of 2001. In order to explore the conflicting interests between public health and custodians of indigenous knowledge of curation and dissemination of information about Xhosa initiation rites, sociocultural theory through a systematic review of literature is used. Meta-ethnography design and a qualitative research approach is also used, as well as NVivo 11 qualitative data analysis software to analyse the data. Eighteen databases were used, and searches were conducted on 9 June 2016 and 13 October 2018. Using the systematic review screening process and PRISMA checklist, articles were screened against inclusion criteria, resulting in nine articles being included in the final review. Apart from the aforementioned findings that the practice excludes non-members from participating and disseminating information, and that traditional practitioners lack basic skills and knowledge necessary for procedures, findings also showed that the establishment of the Circumcision Act was the major reason for the conflict that exists between public health and Xhosa people: Xhosa people do not want secret information about the practice to be disseminated to non-members. In conclusion it is recommended that the Xhosa-speaking community make some Traditional Male Circumcision (TMC) information available while still preserving the fundamental secret information for traditional purposes. For example, access to pertinent information should be given to public health officials to enable assistance in addressing botched circumcisions.
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20

Callahan, Steven Francis. "Canonical considerations on the requirement to confirm immediately children of catechetical age who are baptized or received into the church." Theological Research Exchange Network (TREN), 1994. http://www.tren.com.

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21

Kincl, Robert L. "Confirmation and chrismation a comparison /." Theological Research Exchange Network (TREN), 2005. http://www.tren.com.

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22

Budvytyte, Ramute. "The RCIA a proposal for implementation in Lithuania /." Theological Research Exchange Network (TREN), 1999. http://www.tren.com.

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23

Furjanic, Matthew J. "Effective implementation of the Rite of Christian Initiation of Adults (R.C.I.A.)." Theological Research Exchange Network (TREN), 1988. http://www.tren.com.

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24

Paiva, Paul. "A study of the theology of deliverance as a means for enhancing the effectiveness of pastoral rites." Theological Research Exchange Network (TREN), 1989. http://www.tren.com.

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25

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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26

Kanyi, Wambui Wa. "The impact of the change of the rites of initiation into adulthood among the Aa-Gikuyu." Virtual Press, 1994. http://liblink.bsu.edu/uhtbin/catkey/902495.

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Contact between the Western culture and African indigenous cultures, during the Colonial era, resulted in directional cultural changes in these cultural systems. One of the Gikuyu customs most affected by this change was the rite of passage from childhood into adulthood. This study, which was carried out through the standard anthropological technique of participant - observation and focused interviews, examined the form of change that this rite underwent and the effect of this change on the Gikuyu society. Through the cross-sectional method I traced this change in three generations based upon descent from a living Gikuyu elder.The study shows that the age-grading system, the ceremonies and functions associated with the traditional rite of passage into adulthood has virtually vanished. Female clitoridectomy has been replaced by the onset of menarche as the rite of passage into adulthood. Male circumcision has lost its significance as a rite of passage from childhood to adulthood, and is mainly practised as a rite of passage from primary school to secondary school due to peer-pressure. The disappearance of the functions associated with the traditional rite of passage into adulthood has resulted in an inadequate preparation for the adult roles. The consequence has been a high rate of social problems and a widespread dissatisfaction with the current social life among the Aa-Gikuyu.
Department of Anthropology
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27

McAndrew, John P. "True stories Alcoholics Anonymous and the rites of Christian initiation of adults as communities of conversion /." Theological Research Exchange Network (TREN), 1986. http://www.tren.com.

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28

Doherty, Helen. "The motif of initiation in selected works by Joseph Conrad." Thesis, Rhodes University, 1998. http://hdl.handle.net/10962/d1002263.

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This thesis explores the archetypal theme of initiation in selected texts by Joseph Conrad. The Introduction first surveys critical attention to initiatory motifs in Conrad with the objective of demonstrating the need for an approach to the topic informed by a more formal and theorized understanding of initiation. It then offers a prima facie case for the centrality of the idea of initiation in Conrad's oeuvre, based on references culled from a range of the author's writings. Chapter One seeks to contextualise initiation by providing a history of anthropological research into and theorisations of the rite, proceeding to a description of its typical structure and functions. A detailed account is given of the most widely accepted model of initiation, Arnold van Gennep's tripartite schema. Moving on to Conrad's writing, Chapter Two draws on both his fiction and more personal writings in order to provide a provisional account of the writer's own understanding of initiation and its importance, and to offer some explanation of why Conrad should have been prompted to accord the motif such prominence in his work. Conrad's presentation and (impliedly) his understanding of initiation was never entirely consistent and underwent some change in the course of his writing career. The critical assessment of "Typhoon" in Chapter Three depicts Conrad's more optimistic conception of initiation as a rite benefitting both society, by promoting solidarity, and the individual, by advancing self-knowledge. Chapter Four introduces, via analyses of the novellas "Youth" and "The Shadow Line", that variation on the motif of initiation which is more typical of its manifestation in Conrad: the failure of individuals to complete their cycles of initiation. Chapter Five identifies those characteristics of initiation which appear to be determinative in the representations of incomplete initiation in Conrad's work. Initiation seems to play out approximately seven paradoxes; the impact of some of these is examined through analysis of the initiatory ordeals of the main protagonists in The Secret Agent. Integral to this discussion is an attempt to demonstrate the vital role which initiation plays in the healthy maintenance not only of social order but also of faith and life itself. The Conclusion summarises the more important findings of the study and indicates some directions for further, related research.
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29

Bernhardt, Gary A. "Discovering their personal faith journey an overnight retreat for the elect to promote an understanding of Christian life as a process of growth in faith /." Theological Research Exchange Network (TREN), 1990. http://www.tren.com.

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30

Mackin, Sean M. "A conversion process for pastoral leadership based on the RCIA." Theological Research Exchange Network (TREN), 1990. http://www.tren.com.

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31

Pfeiffer, Andrew Kevin. "The catechumenate in Lutheran missiology a study of the Rite of Christian Initiation of Adults assessing its appropriateness and usefulness in Lutheran mission /." Theological Research Exchange Network (TREN), 1999. http://www.tren.com.

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32

Williamson, D. Todd. "Infant baptism an inculturation of the rite in contemporary experience /." Theological Research Exchange Network (TREN), 1996. http://www.tren.com.

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33

Galipeau, Gerald H. "Toward a more effective implementation of the rite of Christian initiation of adults." Online full text .pdf document, available to Fuller patrons only, 1999. http://www.tren.com.

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34

Robichaux, Robie Edward. "Canonical considerations of the Eucharist as the completion of the initiatory process." Theological Research Exchange Network (TREN) Access this title online, 1990. http://www.tren.com/search.cfm?p029-0185.

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35

Nolette, Mark Peter. "Who are the "baptized" of canon 1055 [section] 2?" Theological Research Exchange Network (TREN), 1991. http://www.tren.com.

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36

Hibbard, Angela M. "Making Pentecost Christians the parish as an initiating community /." Theological Research Exchange Network (TREN), 1999. http://www.tren.com.

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37

Wilkins, Ryan T. "The Influence of Israelite Temple Rites and Early Christian Esoteric Rites on the Development of Christian Baptism." BYU ScholarsArchive, 2011. https://scholarsarchive.byu.edu/etd/2908.

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This thesis seeks to answer the question of the origin of some of the most fundamental additions made to early Christian baptism. Christian baptism began in a relatively simple liturgical form, but became, by the fourth century, a much more dramatic set of initiation rituals. Among the added elements to baptism were washing ceremonies in the nude, physical anointing with oil, being marked or signed with the cross on the forehead, and receiving white garments. Scholars have proposed different theories as to the origins of these baptismal rituals. Some claim the elements existed in the New Testament practice of the rite. Others have supposed that the Christian church adopted the elements from either the Jewish synagogue or from contemporary pagan modes of initiation. This thesis argues that the initiation rituals of the Israelite tabernacle and temple provide a much more likely source for the added elements of Christian baptism. The esoteric practices of the temple priests became the esoteric tradition of early Christianity. The rites of this temple-oriented esoteric tradition in both the Old and New Testaments parallel, and may have been the origin for, the evolutions made to Christian baptism during the third and fourth centuries of the church. Christian groups such as the Valentinians provide evidence of higher esoteric rites being interpreted as baptism. Somehow the esoteric rites of the Israelite temple and the esoteric rites of early Christianity were adopted into the practice of Christian baptism.
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38

Chinnian-Kester, Karin. "Female genital mutilation as a form of violence against women and girls: an analysis of the effectiveness of international human rights law." Thesis, University of the Western Cape, 2005. http://etd.uwc.ac.za/index.php?module=etd&amp.

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39

Ganusah, Rebecca Yawa. "Rites of birth and initiation into womanhood among the Ewe-dome of Ghana : a theological and ethical perspective." Thesis, University of Edinburgh, 1999. http://hdl.handle.net/1842/19772.

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The thesis is based on a research that was carried out among some groups of people in Ewe-dome of Ghana. Ewe-dome is a sub-group of a larger ethnic group, the Ewe. The Ewe-dome, indeed, like many other African people, believe that the world is made up not only of the physical things that we perceive but also that the world has a spiritual dimension to it. Human persons in particular, are perceived as comprising flesh as well as gbogbo (spiritual breath of life), received from Mawu (the ultimate creator God of the universe). The physio-spiritual life of a person is also perceived as going through various stages of existence. There is the stage of birth, the stage of puberty, marriage stage, the stage of death, and the stage of ancestorhood. These stages are found to be crucial in a person's life and are, therefore, marked in various rites. The rites that are performed at the various stages are transpersonal, in other words, members of the community need to know about the various stages that a person has entered and participants in the activities that are associated with them. Although the Evangelical Presbyterian Church, Ghana, the dominant Church in the area, has permitted Christina women to undergo the rite of initiation into womanhood, some Christian young women, in these days (around the 1990s) are refusing to perform the rite. To such Christians, the rite is unchristian. It is also clear that some Christians are unwilling to perform some aspects of the birth rite which to them are considered unchristian. The non-performance of the rites by some members of the community is creating various difficulties of conscience for individuals as well as for whole groups of people in Ewe-dome society. What is unchristian about the rites? is the question that some have been asking. For some Christians and traditional religious believers, the refusal to perform the rite of initiation into womanhood is simply a deliberate show of disrespect for a cultural institution that has been found to be essential to the social health of Ewe-dome society. We want to study in this thesis, what exactly are the rites of birth and initiation into womanhood (among the Ewe-dome of Ghana). We want to find out among other things, the basis for the performance of the rites; the impact of the Christian faith and other forms of modernity on the traditional rites; whether the rites have any positive values and whether they are relevant in contemporary Ewe-dome society; and how far the individual in Ewe-dome can claim to have rights of his or her own in the traditional understanding of society. In the final analysis, we shall assess how far a resolution is possible, where there is a clash between the traditional practices and the Christian faith as well as what form a resolution might take where there is a clash of the traditional practices with the moral and ethical issues that are raised by internationally recognised conventions like the Universal Declaration of Human Rights.
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40

Daugey, Marie. "Les lions qui ne parlent pas : cycle initiatique et territoire en pays Kabyè (Togo)." Thesis, Paris, EPHE, 2016. http://www.theses.fr/2016EPHE5020.

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Chez les Kabyè du Togo, le cycle de l'initiation masculine occupe une place centrale dans la construction du rapport au territoire. Échelonnée sur dix années et composée de quatre grades, l'initiation est la voie d'accès au statut d'homme adulte. Les rites d'entrée dans les différents grades procèdent conjointement à l'inscription de tous dans le territoire villageois, et à l'identification progressive des jeunes hommes à des créatures de brousse. Le dispositif rituel construit des jeunes gens aptes à pénétrer en brousse ― chaque grade le faisant selon ses propres modalités ― pour pouvoir finalement faire face aux menaces qu'elle recèle. L'articulation de l'initiation au cycle annuel des rites agraires et cynégétiques, et au cycle quinquennal des rites de régénération du territoire est étudiée. Elle permet de mettre en évidence que le lien des initiants à la brousse est réinvesti par le système rituel, de telle sorte que les initiants sont d'importants intervenants dans les rites permettant le maintien des conditions d'existence au village. Leurs actes complètent ceux des responsables du culte aux divinités du territoire : des grands prêtres aux accents de rois sacrés. La façon dont les initiants prennent part aux rites liés à la pluie, au vent et à la terre, et les interdits auxquels ils sont soumis, appuient l'hypothèse qu'ils partagent avec les grands prêtres un pouvoir immédiat sur les éléments naturels. L'initiation masculine peut être comprise comme une initiation à la royauté sacrée qui, pour la majorité des jeunes hommes, n'ira pas jusqu'à son terme. Dans la phase ultime de l'initiation, certains pourront être intronisés grands prêtres
Among the Kabye of Togo, the male initiation cycle is central to building the relationship to the territory. Completed over a period of ten years and divided into four grades, the initiation cycle is the route to the adult male status. The rites of access to the different grades jointly proceed to the inclusion of all in the village territory, and to the progressive identification of young men to bush creatures. The ritual system makes sure young people are able to penetrate the bush — each grade according to its own terms — and cope with the threats it holds. The link between the initiation and the annual cycle of the agricultural and hunting rites, as well as the quinquennial cycle of regeneration of the territory, is studied hereafter. This highlights that the link between the initiates and the bush is reinvested by the ritual system, in such a way that the initiates are important contributors to the rites, allowing the conditions of existence in the village to be maintained. Their actions complete those of the people in charge of worshipping the territory divinities: great priests resembling sacred kings. The way the initiates take part in rituals linked to rain, wind and earth, in addition to the taboos they face, support the hypothesis that they share with the great priests an immediate power on natural elements. The male initiation cycle can be understood as an initiation to sacred kingship which, for the majority of young men, will not be fully completed. In the ultimate phase of the initiation cycle, some will be enthroned as great priests
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41

Poleski, Patricia A. "The spiritual development of the child in the Rite of Christian Initiation of Adults." Theological Research Exchange Network (TREN), 1998. http://www.tren.com.

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42

Perica, Glenn D. "Church membership implications of the Rite of Christian Initiation of Adults (RICA) on the Presbyterian Church (U.S.A.) /." Online full text .pdf document, available to Fuller patrons only, 2001. http://www.tren.com.

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Perica, Glenn D. "Church membership implications of the Rite of Christian Initiation of Adults (RCIA) on the Presbyterian Church (U.S.A.) /." Theological Research Exchange Network (TREN), 2001. http://www.tren.com.

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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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Keenan, Michael. "Implementing the RCIA." Theological Research Exchange Network (TREN), 1989. http://www.tren.com.

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Stadler, Terence J. "The RCIA adapted for children of catechetical age pastoral concerns & strategies for implementation /." Theological Research Exchange Network (TREN), 1997. http://www.tren.com.

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Mhlahlo, Andile P. "What is manhood? : the significance of traditional circumcision in the Xhosa initiation ritual." Thesis, Stellenbosch : University of Stellenbosch, 2009. http://hdl.handle.net/10019.1/2699.

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Thesis (MPhil (Sociology and Social Anthropology))--University of Stellenbosch, 2009.
The purpose of this thesis is to attempt to understand the concept of manhood in the context of Xhosa-speaking people; and to investigate why it is significant for them to use traditional circumcision in the male initiation ritual. In the context of the research problem, the aim is to understand: i) why traditional circumcision is important in executing this ritual, ii) people’s beliefs about the concept of manhood, iii) how the initiation ritual is practised in the present day, iv) the controversy and debate around the initiation ritual in the Eastern Cape, and v) the role of the government’s policies in regulating this rite. In terms of research design and methodology, I used qualitative research. The sampling method includes non-probability sampling – that is purposive or judgmental sampling. In the research process I utilized individual interviews, focus group interviews, participant observation, and any literature that was relevant to this study. The field research was conducted in Mchubakazi Township in Butterworth, Eastern Cape. As regards the research findings, the following data came out: firstly, manhood refers to belonging to a group of men who live in a certain village. These men are characterised by having undergone the initiation ritual, especially using traditional circumcision. A man who has undergone hospital circumcision is more likely to experience humiliation and disrespect from the orthodox Xhosa-speakers. Their argument in support of this statement is that he is only half a man. Secondly, traditional circumcision is perceived as being significant in this ritual; it is a necessary adventure a male must go through in order to become a man. It is basically an act of courage. It is not necessarily compulsory in the process of transforming a boy into a man, but it is important for his image in the eyes of the community. Thirdly, the initiation ritual of Xhosa-speakers consists of four phases, namely: the ‘entering phase’ (umgeno), the phase of being an initiate (ubukhwetha), the ‘coming out phase’ (umphumo) and the phase of being a graduate (ubukrwala).
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Gabail, Laurent. "Morphologie sociale, initiation et danse dans un groupe de villages bassari (République de Guinée)." Paris 10, 2012. http://www.theses.fr/2012PA100189.

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Cette thèse est la monographie d’une société ouest-africaine (Bassari) où les notions d’âge et de sexe sous-tendent l’ensemble des institutions et des interactions sociales. Le rituel initiatique masculin que pratiquent les Bassari ne se contente pas de transformer les garçons en hommes, il est l’embrayeur vers un système de classes d’âge qui segmente, par échelons de six ans, l’ensemble de la population masculine et féminine, de l’adolescence jusqu’à la vieillesse. Ce traitement spécifique des âges de la vie n’est pas sans conséquence. Il informe la manière dont est pensée, au fil du vieillissement, l’affiliation à des groupes de parenté différents (utérins, agnatiques), le rattachement à des unités résidentielles distinctes (maison paternelle, maisons communes d’adolescents, maison conjugale) et l’émergence d’individus singuliers. L’étude du fonctionnement concret du système d’âge permet de mettre à jour des relations inédites, partiellement détachées de la parenté, et qui trouvent dans les performances dansées un lieu d’expression privilégié. A l’intersection des logiques rituelles masculine et féminine, la danse est le registre expressif par lequel ce système de relations se donne à voir pour ce qu’il est : la mise en scène publique de ce qui se joue ailleurs dans le rituel
This thesis is the monography of a West African society (Bassari) where the notions of age and sex determine all institutions and social interactions. The male initiation ritual that the Bassari carry out not only transforms boys into men, it also introduces them in a system of age classes that segments, through six-year grades, the male and female population, from teenage years to old age. This specific treatment of life’s ages is not without consequences. It informs the way whereby is thought, through time, the affiliation to different kinship groups (uterine, agnatic), the ties to distinctive residential units(paternal house, teenage common houses, matrimonial house) and the emergence of singular individuals. The study of the concrete functioning of the age system sheds light on new relations, partly detached from kinship, and which find in the danced performances a site of privileged expression. At (the crossroad of male and female ritual logics, dance is an expressive repertoire through which relations are given to see for what it is: the public setting of what is played out elsewhere in the ritual
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Anyanwu, Cyprian Chima Uzoma. "The rites of initiation in christian liturgy and in Igbo traditional society : towards the inculturation of christian liturgy in Igbo land /." Frankfurt am Main : P. Lang, 2004. http://catalogue.bnf.fr/ark:/12148/cb399151523.

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Bertrand, Fabien. "Regards croisés sur la franc-maçonnerie : profanes, initiés, représentations et intersubjectivités." Thesis, Bordeaux 2, 2009. http://www.theses.fr/2009BOR21677/document.

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Qu’est ce que la Franc-maçonnerie ? Comment sont perçus les francs-maçons par la société ? Comment les francs-maçons se perçoivent-ils eux-mêmes ? Comment les initiés réagissent-ils face aux idées qui circulent à leur encontre et tentent-ils de s’en défendre ? Depuis le début du XVIIIème siècle, la Franc-maçonnerie, Ordre initiatique qui a vu le jour sous sa forme moderne en Angleterre, fascine, interroge, inquiète… Les francs-maçons se disent "discrets", mais paradoxalement, cette discrétion est à l’origine de nombreuses publications et éveille la curiosité, suscite parfois la méfiance, la suspicion ou encore l’hostilité des "profanes". Cette étude a pour but de rendre compte des rapports entretenus entre la Franc-maçonnerie (et ses membres) et la société globale et les institutions qui la composent, et ce de l’apparition du "phénomène maçonnique" à nos jours. Elle en dégagera également les fondements, qu’ils soient exogènes à la Maçonnerie c'est-à-dire issus de déterminismes historico-culturels, ou endogènes c'est-à-dire inhérents à la Franc-maçonnerie, qualifiée parfois de "société dans la société"
What the Freemasonry? How are perceived the freemasons by the society? How do the freemasons perceive themselves ? How do freemasons react in front of ideas which circulate against them and do they try to defend themselves from it ? Since the beginning of the XVIIIth century, the Freemasonry, initiatory Order which was born under its modern shape in England, fascinates, questions, worries … The freemasons say themselves "discreet", but paradoxically, this discretion is at the origin of numerous publications and awakens the curiosity, the suspicion or the hostility in France. This study aims at reporting maintained connections between the Freemasonry (and his members) and the global society and the institutions which compose it, since the appearance of the " masonic phenomenon " in our days
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