Journal articles: 'Initiation rites'

1

Li, Joachim J., and Bruces M. Alberts. "Eukaryotic initiation rites." Nature 357, no. 6374 (May 1992): 114–15. http://dx.doi.org/10.1038/357114a0.

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Bentley, R. Alexander, William R. Moritz, Damian J. Ruck, and Michael J. O’Brien. "Evolution of initiation rites during the Austronesian dispersal." Science Progress 104, no. 3 (July 2021): 003685042110313. http://dx.doi.org/10.1177/00368504211031364.

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As adaptive systems, kinship and its accompanying rules have co-evolved with elements of complex societies, including wealth inheritance, subsistence, and power relations. Here we consider an aspect of kinship evolution in the Austronesian dispersal that began from about 5500 BP in Taiwan, reaching Melanesia about 3200 BP, and dispersing into Micronesia by 1500 BP. Previous, foundational work has used phylogenetic comparative methods and ethnolinguistic information to infer matrilocal residence in proto-Austronesian societies. Here we apply Bayesian phylogenetic analyses to a data set on Austronesian societies that combines existing data on marital residence systems with a new set of ethnographic data, introduced here, on initiation rites. Transition likelihoods between cultural-trait combinations were modeled on an ensemble of 1000 possible Austronesian language trees, using Reversible Jump Markov Chain Monte Carlo (RJ-MCMC) simulations. Compared against a baseline phylogenetic model of independent evolution, a phylogenetic model of correlated evolution between female and male initiation rites is substantially more likely (log Bayes factor: 17.9). This indicates, over the generations of Austronesian dispersal, initiation rites were culturally stable when both female and male rites were in the same state (both present or both absent), yet relatively unstable for female-only rites. The results indicate correlated phylogeographic evolution of cultural initiation rites in the prehistoric dispersal of Austronesian societies across the Pacific. Once acquired, male initiation rites were more resilient than female-only rites among Austronesian societies.

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Bergsjo, Per. "African rites: Sexual initiation of Maasai girls." Acta Obstetricia et Gynecologica Scandinavica 73, no. 4 (January 1994): 279. http://dx.doi.org/10.3109/00016349409015762.

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Mutisya, P. Masila. "Demythologization and Demystification of African Initiation Rites." Journal of Black Studies 27, no. 1 (September 1996): 94–103. http://dx.doi.org/10.1177/002193479602700106.

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Hall, Stuart G. "Book Review:The Awe-inspiring Rites of Initiation." Theology 98, no. 784 (July 1995): 313–14. http://dx.doi.org/10.1177/0040571x9509800422.

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Sitawa, Hellen, and Daniel Lagat. "Morality and Community Behaviour in Africa." Jumuga Journal of Education, Oral Studies, and Human Sciences (JJEOSHS) 5, no. 1 (March 14, 2022): 1–15. http://dx.doi.org/10.35544/jjeoshs.v5i1.40.

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Societies that thrive are those that have mechanisms for enhancing moral values amongst their growing generations in a sustainable way. This study singled out traditional initiation rites as a mechanism used by the Bukusu people of Kenya to cultivate morality among the youth, with an intention of raising men that are morally upright, and who are able to provide leadership in a similar way. It was envisaged that observance of the lessons and principles given through the initiation process would be effective in sustaining morality and virtuousness in the community. This was an ethnographic study, where 20 participants were interviewed. They were accessed using snowball technique. This study operated with four objectives: (i) to find out how the process of initiation of boys into adulthood was fashioned to inculcate moral lessons; (ii) to explore how the nurture given during initiation process had been helpful in enhancing moral values among the ‘graduates’ of traditional initiation; (iii) to probe areas, if any, where traditional initiation rites resulted in immoral behaviour and why; and (iv) to explore whether the rites had been revised in light of available information in medicine, education, and religion. The study found that while traditional Bukusu initiation rites were designed to raise men that were morally upright and virtuous,and while the traditional process of initiation has been widely successful in the past, unfortunately, this study found that due to lapses in control mechanism of the process, traditional Bukusu rites have sometimes failed to produce ‘graduates’ that were morally upright and virtuous. This study concludes that, while the initiation process remains an important stage for inculcating good morals among the youth, checks and controls should be applied on the system, the process and the mentors, to make sure the purpose of the rites of initiation into adulthood are achieved. The study recommends that the checks and controls should be guided by available information in medicine, education and religion.

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Munier, Charles. "Initiation chrétienne et rites d'onction (IIe-IIIe siècles)." Revue des Sciences Religieuses 64, no. 2 (1990): 115–25. http://dx.doi.org/10.3406/rscir.1990.3141.

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8

Denness, Brian. "TATTOOING AND PIERCING: INITIATION RITES AND MASCULINE DEVELOPMENT." British Journal of Psychotherapy 22, no. 1 (September 2005): 21–36. http://dx.doi.org/10.1111/j.1752-0118.2005.tb00257.x.

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Happel, Stephen. "Rites of Initiation and the Politics of Cooperation." Liturgy 7, no. 4 (January 1988): 26–31. http://dx.doi.org/10.1080/04580638809408910.

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Hodkinson, Steve, and Alexis Taylor. "Initiation Rites: The Case of New University Lecturers." Innovations in Education and Teaching International 39, no. 4 (January 2002): 256–64. http://dx.doi.org/10.1080/13558000210161106.

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Beltrán Zapata, Gabriel David, and Nohelia Andrea Castro Pineda. "Initiation Plants and Their Role in Treatment in the Vaupes Region, South America." Acta Universitatis Agriculturae et Silviculturae Mendelianae Brunensis 66, no. 4 (2018): 853–57. http://dx.doi.org/10.11118/actaun201866040853.

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In this article, we focus on plants used during initiation rites in Colombia. The aim of this paper is to describe the initiation plants of Cubeo and Curripaco people living in the Vaupés region.and explain how their application changed to be therapeutical only with the loss of rich cultural and ritual uses because the rites were abandoned by ethnic groups, who originally performed them. There are described plants of Cubeo and Curripaco people living in the Vaupés region. These ethnic groups are recognized to have an extensive knowledge on medicinal plants, venoms and aphrodisiacs. Finally, we declare that conservation tools and cross cultural research projects are needed to be established to preserve initiation rites for future generations, because they are part of world cultural heritage.

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Kreamer, Christine Mullen. "Transformation and power in Moba (northern Togo) initiation rites." Africa 65, no. 1 (January 1995): 58–78. http://dx.doi.org/10.2307/1160907.

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Among the Moba of northern Togo, initiation into the voluntary and secret association of Kondi offers men and women a way of achieving a measure of social and ritual power. For the Moba, accepted notions about ancestral authority, specialist knowledge, and the spatial realm of the wilderness inform their concepts of power. One of the ways in which the achievement of power is conceptualised is through the transformation of the individual during the process of initiation into Kondi. Following the tripartite structure of separation, transition and reintegration, Kondi initiation directs the individual through the movement of social space as the initiate's status is transformed from that of a newborn to that of an adult in the community. This transformative process is reinforced in the spatial domains of bush and village in which initiation takes place and in the kinds of dress worn during the various phases of initiation which signal the initiate's dissociation and association with the community. Through the acquisition of esoteric knowledge available only to the initiated, and through the approval of the ancestors who sanction Kondi, members of the secret association are distinguishedfrom the non-initiated and enjoy a measure of power and authority in Moba communities.

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Kruszyńska, Anna. "Rola kobiet w życiu religijnym. Przykład udziału młodych Atenek w kulcie." Przegląd Humanistyczny 61 (December 15, 2017): 0. http://dx.doi.org/10.5604/01.3001.0010.7432.

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This paper pertains to participation of young Athenian girls in rituals. Some researchers perceive these rites as initiation rites. The Athenian girls’ participation in rites-related duties shows how important they were not only for the Athenian girls, but also for women in general. The ritual was treated as a substitute of men’s public activity. We can divide the Athenian girls’ participation into two categories: rites in which they played the main role, and rites in which their role was auxiliary or simply marginal.

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Anagwo, Emmanuel Chinedu. "Rediscovering the Value of Initiation Rites: The African Perspective." International Journal of Religion and Spirituality in Society 6, no. 4 (2016): 57–69. http://dx.doi.org/10.18848/2154-8633/cgp/v06i04/57-69.

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Manineng, Clement, and David MacLaren. "Medically assisted circumcision: a safer option for initiation rites." Medical Journal of Australia 201, no. 10 (November 2014): 610–11. http://dx.doi.org/10.5694/mja14.00230.

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Johnson, Maxwell E. "The Rites of Christian Initiation: Their Evolution and Interpretation." Pro Ecclesia: A Journal of Catholic and Evangelical Theology 12, no. 1 (February 2003): 113–16. http://dx.doi.org/10.1177/106385120301200111.

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Fischer, Julien E. "Initiation Rites: “Thinking Sex” and the Feminist Theory Canon." Feminist Formations 32, no. 1 (2020): 29–48. http://dx.doi.org/10.1353/ff.2020.0003.

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Alves, Julio. "Transgressions and Transformations: Initiation Rites among Urban Portuguese Boys." American Anthropologist 95, no. 4 (December 1993): 894–928. http://dx.doi.org/10.1525/aa.1993.95.4.02a00070.

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Bădocan, Ioana. "De la totemism la mască." Anuarul Muzeului Etnograif al Transilvaniei 31 (December 20, 2017): 279–89. http://dx.doi.org/10.47802/amet.2017.31.16.

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At the ancient peoples, the mask is the representation of the spirit of the ancestor, of the totemic animal and is connected with rites of initiation, agrarian and funeral rites. The mask, by its power, imposes on the bearer his own will because it is endowed with his own individuality. Dances with masks take place in agrarian, nuptials, of initiation, or funeral rituals, the participants being both the living and the dead, both divinities and the protective htoniene spirits.

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Stoner-Eby, Anne Marie. "African Clergy, Bishop Lucas and the Christianizing of Local Initiation Rites: Revisiting 'The Masasi Case'." Journal of Religion in Africa 38, no. 2 (2008): 171–208. http://dx.doi.org/10.1163/157006608x289675.

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AbstractOne of the most famous instances of missionary 'adaptation' was the Christianizing of initiation rites in the Anglican Diocese of Masasi in what is now southeastern Tanzania. This was long assumed to be the work of Bishop Vincent Lucas, who from the 1920s became widely known in mission, colonial and anthropological circles for his advocacy of missions that sought 'not to destroy, but to fulfill' African culture. Terence Ranger in his groundbreaking 1972 article on Lucas and Masasi was the first to point out the crucial role of the African clergy. In reexamining the creation of Christian initiation in Masasi, this article reveals that Lucas's promotion of Christianized initiation was actually based on the vision and efforts of the African clergy, an indication that mission Christianity in the colonial period cannot be assumed to reflect European initiative and African compliance.

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Budyakova, T. P., and E. A. Antipina. "Historical roots of traditions of initiation in older age." History: facts and symbols, no. 4 (December 19, 2023): 8–19. http://dx.doi.org/10.24888/2410-4205-2023-37-4-8-19.

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Introduction. The article examines the issues of historical and modern significance of initiation rites. It is noted that initiation rites should be considered as a tool for overcoming psychological barriers before entering old age. At the same time, there are no traditions of age-related initiation aimed at removing barriers of fear of transition to old age. Materials and methods. The research methods were historical and psychological analyzes of the theory and practice of using initiation rites in the history of mankind. The study was carried out based on the study of normative materials and materials describing initiation traditions in different cultures. Results. It is shown that in the history of mankind, the traditions of age-related initiation were developed mainly in childhood, adolescence and youth. Attention is focused on the fact that in Russian culture rituals of initiation into old age have not yet been formed, although there are traditions of honoring elders, although they are not always implemented. Particular attention is paid to the issue of initiation technologies in old age. The practice of initiation in old age, tested in some countries, is considered. It is noted that age-related initiation makes it possible to solve such socio-psychological problems as testing one’s readiness to endure the difficulties of a new age stage; removing barriers of fear before a new age period; introduction to spiritual values; continuity of human existence, etc. Conclusion. Specific proposals have been made for the implementation of rules and approaches to initiation in old age. In particular, it is proposed to coincide the initiation ceremony with the Day of the Elderly. In addition, it is proposed to rename the day of the elderly to the day of honoring the elderly, as was done at one time in Japan.

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Ziblim, Shamsu-Deen, Sufyan Bakuri Suara, and Balkisu Seidu. "Antenatal care attendance and sociocultural predictors of antenatal care initiation in Tolon, Ghana." African Journal of Midwifery and Women's Health 16, no. 4 (October 2, 2022): 1–14. http://dx.doi.org/10.12968/ajmw.2021.0048.

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Background/Aims Data on sociocultural determinants of late antenatal care initiation during pregnancy are scarce. This study evaluated pregnant women living in Tolon and the sociocultural factors that influence antenatal care initiation. Methods This study was cross-sectional. The odds of late antenatal care initiation were determined using binary logistic regression models and qualitative data were presented as illustrative quotations. Results The prevalence of late antenatal care initiation was high (72%). A woman and her spouse’s education were both found to impact antenatal care initiation, with formal education making early initiation more likely (P<0.001), although spouse’s education was not significant in the adjusted model. In both the unadjusted and adjusted models, women who experienced pregnancy ‘outdooring’ rites to announce their pregnancy were more likely to initiate antenatal care late than those who did not (P<0.001). Conclusions There was a positive relationship between pregnancy rites and late antenatal care initiation. The district health directorate needs to intensify campaigns against traditional pregnancy rituals that negatively impact early antenatal care initiation.

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Karasinski-Sroka, Maciej, and G. Sudev Krishna Sharman. "The Young Goddess Who Dances through the Ordinariness of Life―A Study on the Tantric Traditions of Kerala." Religions 13, no. 7 (July 21, 2022): 667. http://dx.doi.org/10.3390/rel13070667.

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Drawing on both ethnographic and literary sources, this paper indicates that initiations into the mantra of Bālā are essential rites of passage for various Tantric communities. We focus on two previously unstudied texts: Bālāviṃśati stotra (“Twenty Verses on the Bālā Goddess”), a popular eulogy sung on festive occasions in Keralan temples, and Bālādīkṣāpaddhati (“A Treatise on Initiation into the Bālā Mantra”), a short treatise explaining the rules of initiation into the Bālā cult of Kerala. The article contextualizes the texts by providing commentaries of practitioners and interpretations of Keralan gurus who initiate their adepts into Śrīvidyā.

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MacLachlan, Bonnie, and Ken Dowden. "Death and the Maiden: Girls' Initiation Rites in Greek Mythology." Phoenix 47, no. 3 (1993): 262. http://dx.doi.org/10.2307/1088424.

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Lateiner, Donald, and Ken Dowden. "Death and the Maiden: Girls' Initiation Rites in Greek Mythology." Classical World 85, no. 2 (1991): 140. http://dx.doi.org/10.2307/4351052.

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Mietzner, Angelika. "Secrecy, sacredness and unveiling of the Kalenjin cultural initiation rites." International Journal of Language and Culture 6, no. 1 (February 1, 2019): 63–82. http://dx.doi.org/10.1075/ijolc.00016.mie.

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Abstract Secret rituals and a secret language are the core aspect of the seclusion and circumcision, which used to be an important part of the lives of men and women alike. They are meant to be secret, although descriptions of rituals can be found in academic texts as well as in the internet. This article aims at shedding light on the complexity of secrecy and the unveiling of secrets in the Kalenjin society of Kenya and explains the procedure of the unveiling and the various reactions of members of the society.

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Henvey, Megan. "Rites of Initiation in the Early Irish Church: The Evidence of the High Crosses." Religions 12, no. 5 (May 8, 2021): 329. http://dx.doi.org/10.3390/rel12050329.

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Rites of Initiation in early medieval Ireland have been studied only with reference to contemporary texts; recourse to other sources, most notably the substantial corpus of extant high crosses, has not been made. Here it will be demonstrated that the iconography and programmatic arrangement of the depictions of Noah’s Ark, the Baptism of Christ, and the Three Hebrews in the Fiery Furnace can significantly advance theological and liturgical understanding of the early medieval rites of baptism and ordination in this region, indicating the central role of these biblical events and their associated literatures in these contexts. It will be further suggested that this relationship between text, image, and ritual points to the role of the high crosses in facilitating the liturgical rites of the early medieval Irish Church.

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Naumovska, Olesia. "INVARIANT STRUCTURES IN LIMINAL RITES ACCORDING TO ARNOLD VAN GENNEP." Bulletin of Taras Shevchenko National University of Kyiv. Literary Studies. Linguistics. Folklore Studies, no. 31 (2022): 51–54. http://dx.doi.org/10.17721/1728-2659.2022.31.10.

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The article is devoted to the analysis of Arnold van Gennep's study of the invariant structure of funeral rituals in his famous work "The Rites of Passage" (1909). In the scientific concept of the scientist, the rites of passage (initiation rites) accompany the most important periods and events of human life and are associated with changes in the position (including social) and status of an individual. Analyzing the funeral cycle, A. van Gennep emphasizes that preliminar rites ("rites of separation from the previous world") are the least pronounced, liminar rites ("rites performed in the intermediate period") are long and complex, and the most important and most developed are postliminar rites ("rites of inclusion in the new world") which are carried out to incorporate the dead to the world of the dead. Rich empirical material allowed him to characterize the general ideas in different cultures about the afterlife as a space similar to the world of the living, with an equivalent structure of organization of society. At the same time, A. van Gennep points to the mythologies of a complex journey to the world of the dead and concludes that the elements of the complex of rites of passage depend on ideas about the distance and location of the otherworld.The most dangerous among the dead A. van Gennep characterizes those whose death was not accompanied by funeral rites, as well as children who were not baptized, did not receive a name and did not pass initiation, and therefore can not be incorporated into the world of the living or the dead – they exist at the expense of the living and often seek revenge. On this basis, A. van Gennep calls funeral rites "practical rites of long duration" that help the living to get rid of eternal enemies. These ideas, according to the author of this article, influenced the formation of the paradigm of demonological characters of mythological legends and folk tales. A. van Gennep emphasizes the reverse voluntary or forced movement of the soul from the world of the living to the world of the dead and vice versa. The rites of joining the mortal space, according to A. van Gennep, are consistent with the incorporative rites of the profane world. A. van Gennep considers the folklore motifs of the descent to the land of the dead with a number of taboos to reflect on this, the violation of which, on the contrary, serves as a means of incorporation into the community of the dead, which allows a safe and unimpeded stay of the newcomer in the afterlife. These numerous transitions of an individual from life to death and vice versa, or from profane to sacred with a return back to the profane worlds, the scientist calls "complete turnover", which is the main essence of the rites of passage.

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Whitehouse, Harvey. "Rites of Terror: Emotion, Metaphor and Memory in Melanesian Initiation Cults." Journal of the Royal Anthropological Institute 2, no. 4 (December 1996): 703. http://dx.doi.org/10.2307/3034304.

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Serwint, Nancy. "The Female Athletic Costume at the Heraia and Prenuptial Initiation Rites." American Journal of Archaeology 97, no. 3 (July 1993): 403. http://dx.doi.org/10.2307/506363.

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Descormiers, Karine, and Raymond R. Corrado. "The Right to Belong: Individual Motives and Youth Gang Initiation Rites." Deviant Behavior 37, no. 11 (May 31, 2016): 1341–59. http://dx.doi.org/10.1080/01639625.2016.1177390.

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Binkley, David A. "Southern Kuba Initiation Rites: The Ephemeral Face of Power and Secrecy." African Arts 43, no. 1 (March 2010): 44–59. http://dx.doi.org/10.1162/afar.2010.43.1.44.

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Lundy, Brandon D. "Challenging adulthood: Changing initiation rites among the Balanta of Guinea-Bissau." African Studies 77, no. 4 (July 13, 2018): 584–606. http://dx.doi.org/10.1080/00020184.2018.1496598.

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Baldovin, John F. "Book Review: The Rites of Christian Initiation: Their Evolution and Interpretation." Theological Studies 60, no. 4 (December 1999): 757–59. http://dx.doi.org/10.1177/004056399906000413.

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Le Roux, Roselle, Daniel Jan Hendrik Niehaus, Liezl Koen, Cathlene Seller, Christine Lochner, and Robin Alexander Emsley. "Initiation Rites as a Perceived Stressor for Isixhosa Males with Schizophrenia." Transcultural Psychiatry 44, no. 2 (June 2007): 292–99. http://dx.doi.org/10.1177/1363461507077728.

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Suprun-Yaremko, Nadiya. "Kuban Ukrainian-Cossack Wedding: Songs & Ceremonial, structural analysis." Ethnomusic 14, no. 1 (2018): 47–73. http://dx.doi.org/10.33398/2523-4846-2018-14-47-73.

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In current article author presents traditional Kuban Ukrainian-Cossack wedding, on the ground of typological data, archived in 268 items, recorded in 46 settlements of historical Chornomorya (contemporary Kyban lowlands region of Russian Federation), transcribed and archived according to the historically reconstructed wedding ceremony of procession 29 magical rites. Overall the collection is subdivided upon the rites of initiation, wedding & post-wedding ceremonies; by 62 structural-melodical typology-recitatory-exclamational (134), cantilena (31), of mixed types (102), dancant (1). The recitatory-exclamatory songs constitute the core of wedding ceremonies, cantilena mixed - the historical epic songs, cantilena mixed dancant – the core of common non-ritual songs. The initiation rites (82) correspond to 10 ceremonies-wooing, betrothal, engagement, crowning of a wreath, maiden evensongs, summon songs, wedding feast, orphan songs, wedlock. 178 items illustrate 16 wedding rites of ceremony, according to wedlock, wedding feast, redemption of the bride, treatment of bride, ritual maiden evensongs, wedlock attire, the departure of the bride. 8 songs correspond to three rites of post-wedding ceremony. The recitatory-exclamatiory songs are performed on every ceremony of a rite (as an integral rite) or interferential (as co-habitative, musicianship of a ceremonial), formulating a polythem atic and polysemantic ceremony. In dramatical-epic songs the melodic embellishments flourish over the vocalized vowels. 15 non-ritual lirycal songs were performed irregarding of the ceremony. Ethnomusical analysis arguably supports the theory of common historical origin and background of songs and rites under consideration, preserved in commemoration of singers, the legacy of kuban history' historical traditions, of rytmicall cowariative combinatories and art of vocalizing and embellishments.

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Suprun-Yaremko, Nadiya. "Kuban Ukrainian-Cossack Wedding: Songs & Ceremonial, structural analysis." Ethnomusic 14, no. 1 (2018): 47–73. http://dx.doi.org/10.33398/2523-4846-2019-14-1-47-73.

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In current article author presents traditional Kuban Ukrainian-Cossack wedding, on the ground of typological data, archived in 268 items, recorded in 46 settlements of historical Chornomorya (contemporary Kyban lowlands region of Russian Federation), transcribed and archived according to the historically reconstructed wedding ceremony of procession 29 magical rites. Overall the collection is subdivided upon the rites of initiation, wedding & post-wedding ceremonies; by 62 structural-melodical typology-recitatory-exclamational (134), cantilena (31), of mixed types (102), dancant (1). The recitatory-exclamatory songs constitute the core of wedding ceremonies, cantilena mixed - the historical epic songs, cantilena mixed dancant – the core of common non-ritual songs. The initiation rites (82) correspond to 10 ceremonies-wooing, betrothal, engagement, crowning of a wreath, maiden evensongs, summon songs, wedding feast, orphan songs, wedlock. 178 items illustrate 16 wedding rites of ceremony, according to wedlock, wedding feast, redemption of the bride, treatment of bride, ritual maiden evensongs, wedlock attire, the departure of the bride. 8 songs correspond to three rites of post-wedding ceremony. The recitatory-exclamatiory songs are performed on every ceremony of a rite (as an integral rite) or interferential (as co-habitative, musicianship of a ceremonial), formulating a polythem atic and polysemantic ceremony. In dramatical-epic songs the melodic embellishments flourish over the vocalized vowels. 15 non-ritual lirycal songs were performed irregarding of the ceremony. Ethnomusical analysis arguably supports the theory of common historical origin and background of songs and rites under consideration, preserved in commemoration of singers, the legacy of kuban history' historical traditions, of rytmicall cowariative combinatories and art of vocalizing and embellishments.

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ГАРАСИМ, Тетяна. "PRAGMATICS OF THE INITIATION NOVEL." Studia Methodologica, no. 53 (September 20, 2022): 88–105. http://dx.doi.org/10.25128/2304-1222.22.53.06.

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A type of literature that is intended for teenagers and young adults is the novel of initiation, which is a narrative about maturation, the process of growing up, the loss of innocence and the entry into the stage adulthood. These texts form a separate phenomenon of literature, which acts as a kind of “bridge” from children’s to adult reading and is characterized by a number of psychological characteristics, worldview aspects, a peculiar system of images and motives, themes, aimed at readers of adolescence. Modern literature turns to the ritual, borrowing certain elements of its structure and aesthetically interpreting them in a literary text. Initiation rites are intended to transfer an individual to another social and spiritual status, i.e. socialization, and therefore they are directly related to various rites of passage. Through the prism of cultural experience, an individual searches for his own outlook and value orientations, which will help him understand himself, the world around him, and his place in it. It is the initiation rite that is the tool for a young person helping to become a full-fledged member of society, performs certain roles. “Fusion of horizons” (term of H.R. Jauss) of the reading audience with the artistic content of modern literature implies that during reading the reader’s life situations are identified with the circumstances of the initiation rite of the heroes in initiation novels. This process makes possible a kind of initiation of the recipients of the texts, the result of which is an understanding of the modern social cultural situation, finding answers to questions about the meaning of human existence, gaining experience. In this sense, the reading process has an anthropological meaning, as it satisfies young people’s psychological needs for self-awareness, self-affirmation and self-realization in modern world. This is what defines the pragmatics of initiation novels.

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Talakinu, Carina Mweela. "Rethinking Female Rites of Passage: The Chinamwali, Male Power, and African Feminisms." Journal of Humanities 31, no. 2 (November 2, 2023): 1–21. http://dx.doi.org/10.4314/jh.v31i2.1.

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Engaging the African Feminist ideological framework, this paper explores the intersection between African female initiation rites and male power and privilege. The paper engages the chinamwali, a female initiation rite practised by the Chikunda of Zambia. The initiation rite involves the seclusion of the ‘namwali’, the initiate, in an informal learning process during which older and more experienced women, aphungu, pass on messages to her on what it means to be a woman in society. The data for the article were generated from a study undertaken in 2018 in Chief Mphuka’s area of Luangwa District, in the Eastern part of Zambia, using narratives from 30 participants, including 15 women who have undergone chinamwali, who constituted the main research participants; 5 ritual instructors, aphungu; 5 men; and five uninitiated women. A thematic analysis of the findings led to the development of the ‘Chikunda masculinity’, which gives impetus to feminist scholarship regarding a new focus on women’s sexuality as a source of legitimising men’s dominant position over women. The article recommends the integration of transformative messages in the chinamwali curriculum that could empower the initiate to confront cultural practices that reinforce patriarchal hegemony.

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Bonnechere, Pierre. "K. Dowden, Death and the Maiden. Girl's Initiation Rites in Greek Mythology." Kernos, no. 4 (January 1, 1991): 338–39. http://dx.doi.org/10.4000/kernos.324.

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Yamane, David. "Initiation Rites in the Contemporary Catholic Church: What Difference Do They Make?" Review of Religious Research 54, no. 4 (July 4, 2012): 401–20. http://dx.doi.org/10.1007/s13644-012-0078-x.

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USTINOVA, YULIA. "TO LIVE IN JOY AND DIE WITH HOPE: EXPERIENTIAL ASPECTS OF ANCIENT GREEK MYSTERY RITES." Bulletin of the Institute of Classical Studies 56, no. 2 (December 1, 2013): 105–23. http://dx.doi.org/10.1111/j.2041-5370.2013.00061.x.

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Abstract The paper focuses on embodied mystery experiences of initiates in ancient Greek mystery cults. Four main questions are addressed: what kind of experience was considered the core of Greek mystery initiations, how was this experience attained, in what way did it influence the life of the initiates, and what real-life experience could prompt the idea of mystery initiations. Mystery initiation may be defined as ersatz-death, a rehearsal of the real one. Modelled as it seems on near-death experiences, these rites comprised alterations of the initiate's state of consciousness. For trivial events to be remembered by the mystai as revelations, they were brought to a state of heightened sensitivity and perhaps also suggestibility. The knowledge of life and death thus acquired was a holistic and ineffable sensation, rather than a learnt doctrine: in Aristotle's words, the initiates were ‘not to learn anything, but rather to experience and to be inclined’.

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PEPPARD, MICHAEL. "The Photisterion in Late Antiquity: Reconsidering Terminology for Sites and Rites of Initiation." Journal of Ecclesiastical History 71, no. 3 (September 20, 2019): 463–83. http://dx.doi.org/10.1017/s0022046919000642.

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What is a photisterion? Translators usually render the Greek word phōtistērion (site of illumination) as ‘baptistery’ (site of immersion in water). This article reopens the study of phōtistēria, arguing that being ‘immersed’ or ‘illuminated’ evokes different senses of the concomitant meaning of the sites and rites of initiation. It situates late ancient phōtistēria from epigraphic and literary sources in their theological and liturgical contexts. The evidence from Galilee, Syria, Jordan and Cyprus corroborates the idea that many Christians of late antiquity preferred ‘illumination’ to express the composite rite of initiation in a phōtistērion, within which ‘baptism’ was one part.

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Nkomazana, Fidelis. "The Contextualisation of Christlanity: the Case of the Bangwato of Botswana." Religion and Theology 8, no. 1-2 (2001): 96–117. http://dx.doi.org/10.1163/157430101x00053.

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AbstractThis article examines how the development of Christianity among the BaNgwato was influenced by socio-cultural practices. The most important factor is that where there was an attempt to contextualise, there was a rapid growth of Christianity, whilst where this was hindered or ignored, the response was negative. To adequately discuss this, I have selected four examples of socio-cultural practices : medical practices, war rites, initiation rites and marriage practices. The objective of the article is therefore to demonstrate that these factors greatly influenced the role and importance of Christianity among the BaN gwato.

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Leitao, David D. "The Perils of Leukippos: Initiatory Transvestism and Male Gender Ideology in the Ekdusia at Phaistos." Classical Antiquity 14, no. 1 (April 1, 1995): 130–63. http://dx.doi.org/10.2307/25000144.

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This article aims to interpret an annual initiation ritual celebrated in Hellenistic Phaistos (Crete), at a festival known as the Ekdusia, in which young men had to put on women's clothes and swear an oath of citizenship before they could graduate from the civic youth corps (the agela) and enter the society of adult male citizens. It begins by reconstructing the ritual and situating it within its historical and social context. It then reviews the two major theories which have been used to explain transvestism in Greek initiation-structuralist and psychological-and attempts to expose their shortcomings. The author remedies the difficulty with the structuralist approach-its focus on abstract symbols divorced from their social context-by understanding the ritual change of clothes (feminine clothes exchanged for masculine clothes) at the Ekdusia in terms of the radical gender segregation in Cretan society and the gradual transition Cretan boys made from feminine spaces to masculine spaces in both city and home. The author remedies the main problem with the psychological approach-its focus on the psychological dynamic between mother and son rather than the motivations of the rite's adult male sponsors-by looking at how adult men, particularly in modern non-Greek societies which hold initiation rites, understand male adolescent development and create rituals in accordance therewith. This comparative model shows how men in gender-segregated societies think of boys as feminine themselves and believe that their masculine development is at risk if they are not rescued from the dangerous feminine realm, and forced to undergo a combination of defeminization and masculinization rituals. Although there is no direct evidence to suggest that Greek men thought of boys' transition rites in this way, the myths told about three different figures named Leukippos, related directly (etiologically) and indirectly to the Ekdusia, reveal this pattern of thought in its full form.

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Palekaitė, Goda. "Liminal minds." FORUM+ 28, no. 2 (June 1, 2021): 34–40. http://dx.doi.org/10.5117/forum2021.2.005.pale.

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Abstract The concept of liminality was first introduced by Arnold van Gennep in Rites de Passage in 1909. There, he observed the rites of passage or transformative rituals of social life (such as weddings, funerals, initiation rites, etc.). Liminality was described as the psychic and emotional state in-between one social status and another, in a state of ambiguity, disorientation and loss of fixed identity. In my research, I adopt the concept of liminality not in the classical anthropological sense but rather in a personal sense. I am interested in personal journeys, often secret transitions and transgressions, usually accompanied by dreams and visions placing persons outside of the society, alienating and excluding them. Yet, I believe liminality to be the state of creativity and I am interested in its transformative potential.

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Sherkova, T. "Transitional Rites in Pre-Dynastic and Early Dynastic Egypt." Bulletin of Science and Practice 7, no. 11 (October 15, 2021): 387–407. http://dx.doi.org/10.33619/2414-2948/72/50.

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Mythopoetic thinking operates on a binary principle, classifying all the phenomena of the macro- and microcosm. The opposition between cosmos and chaos, in other words, between life and non-being, was fundamental. Spaces assimilated by culture, an ordered world, symbolized by various images: a pillar, a mountain, a temple, a dwelling, was conceived as the center of the universe, which was opposed by chaos that threatened order. These ideas about the world order were actualized in the sphere of ritual, designed to preserve the order created in the first times by the ancestors and gods. The repetition of the original myth in the ritual was supposed to restore, renew the world order in the cyclical movement of time. This applied both to the general Egyptian holidays, such as the New Year, and to the initiations that members of society took place at one stage or another of the development of Ancient Egyptian culture. Transitional rites had two aspects: age and social. When passing the initiation, the members of the collective increased their social status, became initiated, moving from adolescence to marital relations, increasing their status in the collective. A special position was occupied by leaders and kings, who confirmed their high position in society during the holiday sd. Funerals were also considered transitional rites. Transitional rituals united ideas about such opposites as life and death, which was equated with the loss of a person's previous social status. An indispensable attribute of rituals was sacrifice, and not only bloody of animals, but also sacrifice with ancient ritual objects during the construction of temples on the site of ancient sanctuaries. Notable examples have been associated with the kings in charge of the prosperity of Egypt.

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Steegstra, Marijke. "'A MIGHTY OBSTACLE TO THE GOSPEL': BASEL MISSIONARIES, KROBO WOMEN, AND CONFLICTING IDEAS OF GENDER AND SEXUALITY." Journal of Religion in Africa 32, no. 2 (2002): 200–230. http://dx.doi.org/10.1163/157006602320292915.

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AbstractTo this day, the Krobo people in highly Christianised Southern Ghana celebrate their annual girls' initiation rites (dipo). However, the rites have been a much contested matter ever since the arrival of the Basel missionaries, who strongly objected to dipo. In this paper, I investigate the 19th-century encounter between the Basel missionaries and the Krobo by focusing on dipo. An ethno-historical analysis of dipo provides a valuable entry point into investigating the interaction of the mission with Krobo people, and issues of mission, gender, and identity. The striking intersection between 'traditional' Krobo and the Basel missionaries' concerns was women's sexuality and morality. Their conflicting ideas about gender and sexuality are the key to answering the question why one of the most lingering conflicts originating from missionary attempts to redefine the life-patterns of the Krobo revolves around the dipo rites.

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Tomaquin, Ramel D. "The Socio-Cultural Views of the Mamanwas of Tandag: An Ethnographic Study of the Peace-Loving Community." International Journal of History and Philosophical Research 10, no. 2 (February 15, 2022): 25–39. http://dx.doi.org/10.37745/ijhphr.13/vol10n22539.

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The following sociocultural practices or worldviews are based on a series of interviews with the Mamanwas presented in an ethnographic manner. It will discuss its birth and initiation rites, engagement and wedding customs, burial practices, indigenous value system, worldviews on natural phenomena, and indigenous values system.

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Platten, Gregory. "Simon Jones, Celebrating Christian Initiation: Baptism, Confirmation and Rites for the Christian Journey." Theology 120, no. 2 (February 23, 2017): 133–34. http://dx.doi.org/10.1177/0040571x16676681h.

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Journal articles on the topic 'Initiation rites'

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