Relevant bibliographies by topics / Puberty Rites

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  1. Journal articles
  2. Dissertations / Theses
  3. Books
  4. Book chapters
  5. Conference papers

Academic literature on the topic 'Puberty Rites'

Author: Grafiati
Published: 4 June 2021
Last updated: 30 July 2024

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Journal articles on the topic "Puberty Rites"

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Agonglovi, Messan Kodjo,. "PUBERTY RITES FOR GIRLS AND BOYS IN SELECTED AFRICAN NOVELS." Addaiyan Journal of Arts, Humanities and Social Sciences 2, no. 4 (April 26, 2020): 13–34. http://dx.doi.org/10.36099/ajahss.2.4.2.

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Puberty rites are indispensable in African social and organizational life. They serve as channels through which African children are exposed and taught how to cope/behave to be considered as dignified sons and daughters of their parents and societies. But the influences of Western education, modernization, and Christian missionary counter-teachings in Africa have put an obstacle to such traditional practices which serve as suckle of good mores among African children. Today, the African children are left without benchmarks and this has led them to social vices observed in African societies. Since writers, among others, serve as custodians of events in societies according to time and space, girls’ and boys’ puberty rites have been reproduced in the fictional writings of African writers like Ngugi’s The River Between (1965), Achebe’s Things Fall Apart (1958) and Nyantakyi’s Ancestral Sacrifice (1998). This article has examined how the above African writers have reproduced the puberty rites for girls and boys in their novels through the concept of rites of passage. As findings, the African writers have proved via their major characters that puberty rites for boys and girls are more or less one of the strong African traditions where the young adults are taught socio-cultural expectations of their society and how to meet up with future challenges ahead. Indeed, the girls’ and boys’ puberty rites are built on formal teaching in initiation ceremonies and on informal teaching through watching and imitating. So, the puberty rites for boys and girls start from informal teachings at home and before being societal formal teaching. On the one hand, right from home, parents associate the boys and girls who have reached the puberty stage around them to teach them things that are socially accepted in their community. Parents spend and make their boys and girls their friends. In this period, boys are encouraged to sit with their fathers and girls with their mothers to learn from them. On the other hand, it is societal when the boys and girls take part in the puberty ceremonies established for boys and girls in their community. But the conflicts of religious ideology between the whites and Africans have served as a bottleneck to the order of things in the novels. In short, the African writers have painted a vivid picture of these rites in their works so that it could not easily disappear because of globalization which is seducing most Africans to copy and paste the foreign ways of doing things. Remarkably, it seems the writers attempt to say to contemporary Africans to examine all things but retain what is good by allowing some of their radical main characters to die and by permitting the temperate ones to live to juxtapose good things in the Christian ways and both in African traditional ways.
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Longchar, Resenmenla. "Rites of Passage: Special Reference to Ao-Naga Puberty Rites as Markers of Identity." Litinfinite Journal 2, no. 2 (December 2, 2020): 36–49. http://dx.doi.org/10.47365/litinfinite.2.2.2020.36-49.

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Jameson, J. L. "Rites of passage through puberty: A complex genetic ensemble." Proceedings of the National Academy of Sciences 104, no. 44 (October 24, 2007): 17247–48. http://dx.doi.org/10.1073/pnas.0708636104.

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Adinku, Grace Uchechukwu. "Dipo: The Krobo Ghanaian Puberty Rite and Art." Matatu 48, no. 2 (2016): 450–74. http://dx.doi.org/10.1163/18757421-04802013.

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The girl child’s transition from childhood to adulthood, Dipo, is of prime importance in the development of the Krobo community of Ghana. The transition acknowledges the part women play in the welfare of society; hence the performance of elaborate puberty rites for girls. The performance of Dipo puberty rites is therefore regarded as a means of unifying teenage women in their social role and integrating the arts of the Krobo people. Furthermore, it reveals the significance of these different art forms in the life of the Krobo people and in Dipo performance in particular. The problem, however, is that although there are several artistic elements embedded in the performance of Dipo, they have not been documented as art forms; nor have they constituteded a site for critical discussion and appraisal of Ghanaian performing arts. Early historical and anthropological scholarship on Dipo almost completely overlooks these artistic elements. This essay responds to this critical gap by situating Dipo in the context of these artifacts as displayed in multiple phases of ritual ‘installation’ performance. This essay also identifies and examines the specific artistic elements featuring in the rite in order to highlight their embeddedness in and significance to the Krobo people, and, by extension, Ghana. The artistic elements in Dipo include ritualized visual, verbal, body, and theatrical elements, all of which are active and inseparable in the rites. As such, these art forms are analysed and discussed by means of figures and plates, which confirm visually their existence, aesthetic significance, and cultural value.
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Weisfeld, Glenn. "Puberty Rites as Clues to the Nature of Human Adolescence." Cross-Cultural Research 31, no. 1 (February 1997): 27–54. http://dx.doi.org/10.1177/106939719703100103.

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Irafiala, Toure. "Women, Puberty Rites and Heterosexuality: A Case Study in Côte D’Ivoire." World Journal of Public Health 6, no. 1 (2021): 1. http://dx.doi.org/10.11648/j.wjph.20210601.11.

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Abbey, Elizabeth Anorkor, and Nadir A. Nasidi. "Krobo girls and Dipo puberty rites of passage in the eastern region of Ghana." International Journal of Modern Anthropology 2, no. 19 (June 19, 2023): 1110–27. http://dx.doi.org/10.4314/ijma.v2i19.4.

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Globalization, which seems to have broken all socio-cultural, and economic barriers, and the growing rate of societal awareness has no doubt challenged many African cultural rites such as female genital mutilation. Despite the fact that Dipo, a Krobo cultural puberty rite, has been criticised by many people, especially on the basis of its treatment of young girls, the Krobo have managed to sustain it due to its centrality to their culture as the ceremony is instituted to promote personal hygiene, home management, and morality. This paper, therefore, examines 35 girls between the ages of 12 to 20 comprising 21 initiates and 14 non-initiates from Odumase-Krobo in the Eastern Region of Ghana. The participants were engaged in one-on-one and focused group discussions. Using both primary and secondary data, which is augmented with a qualitative research methodology, this paper examines the perception of girls passing through the Dipo puberty rite. The study reveals two main findings; the belief that Dipo is traditionally ungodly and true Christians must not participate in such activities and the belief that Dipo is a cultural puberty rite of passage that is binding upon the Krobo. It is established that the observance of the Dipo rite in this modern era has attracted a number of criticisms based on the way and manner the rite is conducted, especially from the Christians in Ghana, which causes serious psychological distress among Krobo girls.
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Djokpe, Michael Kwame. "The role and place of music in Dipo Ceremony amongst the Krobo people of Ghana: A cultural exploration." Research Journal in Advanced Humanities 1, no. 1 (February 15, 2020): 8–17. http://dx.doi.org/10.58256/rjah.v1i1.114.

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Dipo, like all puberty or initiation rites, is an initiation ceremony performed for young girls who are of puberty age among the people of Krobo in the Eastern Region of Ghana. The Dipo rite ushers girls of puberty age into womanhood. It is one important event, during which they perform different types of indigenous music. At such cultural event, Ghanaian indigenous music is consummately performed in its context playing vital roles in the ceremony. A Guide for the Preparation of Primary School African Music Teaching Manual (1999); propounds that “songs are like books in a culture that is based upon oral traditions. They are means of transmitting culture and knowledge…” (P.16). In Krobo custom, the women in the community provide music during the entire ceremony. According to Nyumuah (1998), the millet beer (ngmada) is prepared on Friday. In the midst of the brewing, the women dance around the fireplace to the tune of klama songs.
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Monia, Landi Pussang. "Birth Rituals and Associated Taboos among the Apatanis of Arunachal Pradesh." Dera Natung Government College Research Journal 2, no. 1 (2017): 40–53. http://dx.doi.org/10.56405/dngcrj.2017.02.01.05.

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Rites of passage are rituals or ceremonies signifying an event in a person’s life, indicative of a transition from one stage to another, as from adolescence to adulthood. The same can also be explained as ceremonies that mark important transitional periods in a person’s life, such as birth, puberty, marriage, having children, and finally death. They usually involve ritual activities and teachings designed to strip individuals of their original roles and prepare them for new roles. Rites of passage are ceremonial events, existing in all historically known societies that mark the passage from one social or religious status to another. This paper elaborates on the importance of culture and traditions of childbirth among Apatanis and assesses the wealth of rites, customs, and traditions as wellas the wish of the people to have large families. This study helps tolearn more about the process of childbirth, associated with religious rites of theApatani people, viewed with the eyes of those that lived it in the last century. The analysis of the goal of this study uses theanalysis of secondary data and quality method of data collection through interviewson site, study of various primary and secondary sources of data as well as old publicationslinked with this study. The findings of this study point out that theApatanis has rich traditions, rites, practices, customs, and experiences that providea combination of the typical dresses of the area, diverse cuisine, and songs and dances formoments of joy of childbirth.
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Muriithi, Elizabeth Nancy, Josephine W. Gitome, and Humphrey M. Waweru. "African Indigenous Guidance and Counselling & Child Socialization Agents." Jumuga Journal of Education, Oral Studies, and Human Sciences (JJEOSHS) 3, no. 1 (August 27, 2020): 1–13. http://dx.doi.org/10.35544/jjeoshs.v3i1.24.

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The aim of this article is to evaluate the perception of Pentecostal Christians in regard to the importance of the indigenous guidance and counselling among the Aembu indigenous society. In the latter, they socialized their children from birth to puberty. In a nutshell, emphasis is given to transitional rites of passage. Transitional rites of passage served as important tools of child socialization which was meant to instil moral values among the Aembu youths. In our contemporary society, many adolescents face moral issues which often call for intensive child socialization from home and church circles. In its theoretical framework, the article used the structural functional theory. Qualitative approach was applied as the determinant design. The article reveals that there are moral issues among the youth and that there are useful Aembu teachings and practices which were used in the Aembu indigenous society as socialization tools in order to instil moral values among youths to solve morality issues. The article concludes that there is an urgent need to put in place alternative rites of passage with the sole aim of coming up with effective child socialization programs.
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Dissertations / Theses on the topic "Puberty Rites"

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Briggs, Dorothy Ann Fischer 1958. "The practice of the Kinaalda' on the north/central part of the Navajo reservation." Thesis, The University of Arizona, 1987. http://hdl.handle.net/10150/276588.

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A descriptive study concerning the Navajo Puberty Ceremony for girls, the Kinaalda', examined the extent of the practice of the ceremony, and the frequency in which the girls who have had the ceremony and the girls who have not had the ceremony differ in traditional characteristics. Fifty-four percent of the girls questioned have had the Kinaalda'. Significant differences between the girls who had the ceremony and those who had not had the ceremony were found, using a chi square test of significance at an alpha level of .05, in the frequency of a set of traditional characteristics. The Kinaalda' girl possessed the set of traditional qualities more frequently than the non-Kinaalda' girl.
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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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Hollmann, Jeremy Charles. "The cutting edge: Khoe-San rock-markings at the Gestoptefontein-Driekuil engraving complex, North West Province, South Africa." Thesis, University of the Western Cape, 2011. http://etd.uwc.ac.za/index.php?module=etd&action=viewtitle&id=gen8Srv25Nme4_5857_1361366326.

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The study is about the rock engravings on the wonderstone hills just outside Ottosdal, North West province, about 70km northwest of Klerksdorp. Wonderstone is remarkable rock that is 
smooth, shiny and very easy to mark. The wonderstone occurs only on two adjacent farms, Gestoptefontein and Driekuil, and thus the rock art on the wonderstone outcrops is referred to as the Gestoptefontein- Driekuil complex (GDC). This rock art is now the only remaining trace of what must once have been a much larger complex of engravings. Sadly, much of the rock art has been destroyed in the course of mining activities, with very few records. The largest remaining outcrop is still threatened by potential mining activities. The study attempts to bring this disastrous and unacceptable situation to the attention of the public and the heritage authorities, who have so far failed to respond to applications to grant the sites protection. It therefore has two main aims: to 
locate and record as much of the rock art as possible and to understand the significance of the outcrops in the lives of the people who made them. Based on the rock art itself, as well as what little historical evidence is available, it is argued that the rock art was made by Khoe-San people during the performance of important ceremonies and other activities. The rock art has two main components: engravings of referential motifs and a gestural, or performative, element. The referential motifs depict a range of things: anthropomorphs and zoomorphs, decorative designs, items of clothing, as well as ornaments and decorations. The gestural markings were made by rubbing, cutting and hammering the soft wonderstone, probably in the course of a range of activities that people carried out on the outcrops. One of the main findings of the study is that the GDC was a place that was of particular significance to women. This is suggested by the large number of engravings of items that are closely associated with Khoe-San women &ndash
depictions of aprons, ornaments, and decorations. These play a prominent role in the initiation practices of many Khoe-San groups. Initiates emerging from ritual isolation after their first menstruation are given new clothes
they are also loaned ornaments and jewellery. This reincorporation into society as a &lsquo
new person&rsquo
has been described by some Khoe-San women as one of the high points of their lives. Oral traditions from the area indicate that the wonderstone outcrops were believed to have 
special properties
the study incorporates these traditions to argue that the wonderstone outcrops were associated with the presence of a great water snake that lay on the rocks and also lived in 
the pools of water in the nearby Driekuil Spruit. People therefore came to the outcrops to perform rites of reincorporation. One of these ceremonies may have been performing rites of association 
with the great snake
such practices may have included the use of rock dust as an ingredient for body paint.

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Tresch, Odile. "Rites et pratiques religieuses dans la vie intime des femmes d'après la littérature et les inscriptions grecques." Paris, EPHE, 2001. http://www.theses.fr/2001EPHE4051.

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À partir de témoignages littéraires, épigraphiques, archéologiques et iconographiques, cette thèse étudie les rites qui accompagnent le développement physiologique et le chemin vers l'accomplissement féminin qu'est la maternité. Une première partie traite des pratiques religieuses dans la vie intime des jeunes filles qui deviennent pubères. On y envisage d'abord quels rites accomplit la jeune fille lorsqu'elle est réglée pour la première fois, signe qu'elle entre dans la catégorie des filles "mariables" car capables de procréer, et pourquoi elle ne peut accèder au sanctuaire en période menstruelle. Sont ensuite analysés les actes cultuels qui la préparent à quitter l'enfance pour se marier, c'est-à-dire pour assurer dans un cadre bien défini la reproduction de la cité. La deuxième partie concerne les femmes mariées qui doivent être fécondées: on y voit comment la jeune mariée se concilie les puissances divines pour devenir enceinte, pourquoi elle est exclue de certains rites en début de grossesse ou lorsqu'elle arrive à terme, en quoi l'accouchement lui apporte une souillure dont elle se débarrasse lors des relevailles. Après ces deux parties centrées sur les deux événements biologiques et sociaux les plus importants, la puberté et l'enfantement, une troisième traite des rites qui consistent pour les femmes à éviter cette forme de mort sociale qu'est la perte de la fertilité; pour celles qui ont déjà mis au monde un enfant, il s'agit de préserver son couple et sa fertilité, ce qui passe par une attention particulière à la bonne entente conjugale et aux organes génitaux; d'autres femmes sont confrontées à de nombreux problèmes, de la stérilité aux affections diverses dont témoignent les ex-voto anatomiques représentant les organes génitaux indispensables au processus de la reproduction. Parmi ces accidents de parcours, figurent la fausse-couche, l'avortement, et la mort en couches qui sont l'occasion de rituels spécifiques.
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Vocca, Robert Thomas. "Rites of passage and the construction of masculinitiy in Hubert Fichte's das Waisenhaus, Detlevs Imitationen Grünspan, die Palette, and Versuch über die Pubertät." The Ohio State University, 1993. http://rave.ohiolink.edu/etdc/view?acc_num=osu1299528094.

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Vocca, Robert Thomas. "Rites of passage and the construction of masculinity in Hubert Fichte's Das Waisenhaus, Detlevs Imitationen Grünspan, Die Palette, and Versuch über die Pubertät /." The Ohio State University, 1993. http://rave.ohiolink.edu/etdc/view?acc_num=osu1487842372895262.

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Ratté, Simon-Pierre. "Du neuf sur la cryptie?" Thesis, National Library of Canada = Bibliothèque nationale du Canada, 2000. http://www.collectionscanada.ca/obj/s4/f2/dsk2/ftp03/MQ55604.pdf.

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Salles, Clice Pereira. "Ritos de passagem entre o humano e a natureza: Sean O Faolain ( Irlanda ) e José Lins do Rego (Brasil )." Pontifícia Universidade Católica de São Paulo, 2014. https://tede2.pucsp.br/handle/handle/14745.

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Made available in DSpace on 2016-04-28T19:58:54Z (GMT). No. of bitstreams: 1 Clice Pereira Salles.pdf: 633444 bytes, checksum: 22ecf0c9488b96a5e5147169302e46a4 (MD5) Previous issue date: 2014-09-25
This dissertation is dedicated to the study of the myth of the chrysalis, the myth of puberty, which is set by the Rite of Passage experienced by the protagonists of the masterpieces The Trout by Sean O'Faolain and Menino de Engenho by José Lins do Rego. The main issue of this paper raises a question that conveys the passage from the being as an individual to the being as a part of a social group, which is started by the act of union between Nature and Being and Being and Sexuality. This research aims to understand the presence of a conundrum among Nature, Human and Myth by the correlations between the characters and their ritualistic experiences. Along the study of this Rite of Passage process, we believe that, in the brief moment when the characters go through transformation, a social exclusion takes place, and that fact depicts them as members of the submerged population. The short-story, which is the genre studied for this dissertation, contains all the characteristics that can be applied to both narratives.Some authors were chosen to give theoretical foundation to this deductive and comparative study: Frank O'Connor, Mordecai Marcus, Edgar Allan Poe, Van Gennep, Victor Turner, Tania Franco Carvalhal and Eduardo Coutinho, among others.In the development of the three chapters, we put up the theories and themes proposed in dialogue with the narratives of the corpora we analysed. It s also demonstrated the way how the Rite of Passage is transposed to the Iniciation Literature besides suggesting that the characters are members of the submerged population
Esta dissertação trata do estudo do mito da crisálida, o mito da puberdade, configurado pelo rito de passagem, vivenciado pelos protagonistas dos contos, curto e longo, A Truta, de Sean O Faolain, e Menino de Engenho, de José Lins do Rego. A problemática do trabalho levanta um questionamento sobre a passagem do individual para o social, que se inicia pelo ato de união entre ser e natureza, e ser e sexualidade. A pesquisa visa esclarecer a presença ternária entre a Natureza, o Humano e o Mito pelas correlações entre as personagens e suas experiências ritualísticas. No estudo deste processo de Rito de Passagem, entendemos que, no momento breve em que as personagens passam pela transformação, dá-se a exclusão social, que as enquadra como membros da "população submersa" (submerged population), conceito este somente possível no conto, o gênero narrativo estudado, por conter características estruturais aplicáveis às obras. Para dar embasamento teórico, essencialmente, por meio de um estudo comparativo-dedutivo, fundamentamo-nos em: Frank O'Connor, Mordecai Marcus, Edgar Allan Poe, Van Gennep, Victor Turner, Tania Franco Carvalhal e Eduardo Coutinho, entre outros. No desenvolvimento dos três capítulos, colocamos as teorias e os temas propostos em diálogo com as narrativas do corpora, e demonstramos como o Rito de Passagem ocorre na Literatura Iniciática, além de sugerir que as personagens, em suas diferenças territoriais, definem-se como membros da "população submersa"
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Malisha, Lutendo. "An analysis of the impact of traditional initiation schools on adolescents sexual and reproductive health : a case study of rural Thulamela Municipality." Thesis, 2005. http://hdl.handle.net/10413/2738.

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There has been a great deal of focus on young people and how they obtain information about reproductive health matters in the era of HIV/AIDS. However, there has very limited research on role of traditional initiation schools in the era of HIVIAIDS. In some parts of South Africa, young men and women continue to attend traditional initiation schools. The primary aim of these schools is to disseminate information about sexuality and other reproductive health matters in order to ensure that young people are well prepared for their future social growth, societal responsibilities and conjugal matters. Interviews were conducted with young people who had attended traditional initiation schools. The study was conducted in three villages in the Limpopo Province in South Africa where traditional initiations are widely practices. The study examines the impact of traditional initiation schools on adolescent's sexuality and reproductive health behaviour. The findings of the study show that traditional initiation schools have an important role to play in imparting information about sexuality and reproductive health. Traditional initiation schools prepare young people for the transition to adulthood. It is believed that these schools produce men who are independent, brave and courageous and women who are good mothers, wives and daughter-in-Iaws. However, some young men and women feel that they are more likely to engage in sexual activities soon after attending traditional initiation schools. This is because there is massive use of sexually explicit language during the process of initiation. Some young people feel that traditional initiation schools have contributed to the increase in sexual activity and as a result, negative reproductive health outcomes. However, the main conclusion is that traditional initiation schools have an important role to play to shaping the sexual and reproductive health behaviour of Venda young men and women.
Thesis (M.A.)-University of KwaZulu-Natal, Durban, 2005.
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Cameron, Elisabeth Lynn. "Negotiating gender initiation arts of Mwadi and Mukanda among the Lunda and Luvale, Kabompo District, North-Western Province, Zambia /." 1995. http://catalog.hathitrust.org/api/volumes/oclc/50172059.html.

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Books on the topic "Puberty Rites"

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Cohen, Yehudi A. Legal systems and incest taboos: The transition from childhood to adolescence. New Brunswick, N.J: AldineTransaction, 2010.

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Tshiswaka, Nsomwe. Le Bulumbue: Tradition initiatique bantu : cas du Zaïre. Lubumbashi, Zaïre: INATRAP, 1986.

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Gendreau, Joël. L' adolescence et ses "rites" de passage. Paris: Desclée de Brouwer, 1998.

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Dari, Willie. Adolescents in Fiji. San Francisco, Calif: MacDuff Press, 1994.

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Levete, Sarah. Coming of age. London: Wayland, 2015.

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Ganeri, Anita. Coming of age around the world. Chicago, Illinois: Heinemann Raintree, 2016.

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Ganeri, Anita. Coming of age. London: Raintree, 2016.

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Muller, Jean-Claude. La calebasse sacrée: Initiations rukuba, Nigéria central. [Grenoble]: Pensée sauvage, 1989.

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Ignasio, Elvira M. The Christianization of the traditional pre-puberty and puberty rites for girls and its effect on the society around Nankhwali area, Monkey-Bay. [Malawi: s.n., 1998.

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Šaknys, Žilvytis Bernardas. Jaunimo brandos apeigos Lietuvoje: XIX a. pabaigoje-XX a. pirmojoje pusėje. Vilnius: Pradai, 1996.

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Book chapters on the topic "Puberty Rites"

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Levesque, Roger J. R. "Puberty Rites." In Encyclopedia of Adolescence, 2258–59. New York, NY: Springer New York, 2011. http://dx.doi.org/10.1007/978-1-4419-1695-2_588.

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Levesque, Roger J. R. "Puberty Rites." In Encyclopedia of Adolescence, 2990–91. Cham: Springer International Publishing, 2018. http://dx.doi.org/10.1007/978-3-319-33228-4_588.

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"Girls’ puberty rites." In The Cutting Edge: Khoe-San rock-markings at the Gestoptefontein-Driekuil engraving complex, North West Province, South Africa, 299–329. Archaeopress Publishing Ltd, 2017. http://dx.doi.org/10.2307/j.ctv1zcm0vr.16.

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Trost, Jan E. "Social Support and Pressure and Their Impact on Adolescent Sexual Behavior." In Adolescence and Puberty, 173–81. Oxford University PressNew York, NY, 1990. http://dx.doi.org/10.1093/oso/9780195053364.003.0011.

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Abstract Social support and social pressure-that is, social control-are significant for human society. We belong to groups and to society with all their norms, to which we are more or less obedient. Subsystems and their various norms can contradict each other or they can be congruent. It seems obvious that adolescents today live under a system that is infinitely more complex than adolescents of a few centuries ago. To simplify, we can say that earlier there were clear rites de passage, indicating when a child changed into an adult. For example, in some Christian societies the confirmation ceremony acted as such a rite of passage. Nowadays, at least in many Western societies, there is no such rite. The adolescent may be counted as a child until 20 years of age when it comes to buying liquor, but as an adult at 12 years of age when traveling by bus or train. Many are not considered adults until they have a college or university education or have married and had children.
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Hauser-Schäublin, Brigitta. "Puberty Rites, Women’S Naven, and Initiation." In Ritual, 345–67. Routledge, 2017. http://dx.doi.org/10.4324/9781315244099-21.

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Zeitlin, Steve. "Navigating Transitions." In The Poetry of Everyday Life. Cornell University Press, 2016. http://dx.doi.org/10.7591/cornell/9781501702358.003.0015.

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This chapter considers the poetry underlying rites of passage. Throughout the life cycle, the complex cycling and recycling of customs and rites of passage is reminiscent of the classic children's toy the Slinky. Along with the rites of passage that mark linear time, seasonal customs and holidays shape a sense of cyclical, recurrent time. Rites of passage are the mileposts that guide travelers through the life cycle. In 1909, ethnographer Arnold van Gennep compared tribal rituals in different parts of the world and noted the similarities “among ceremonies of birth, childhood, social puberty, betrothal, marriage, pregnancy, fatherhood, initiation into religious societies and funerals.” All these rites of passage, he observed, consist of three distinct phases: separation, transition, and incorporation.
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Amugi Lartey, Emmanuel Yartekwei. "Puberty Rites in African Religious Traditions: Kloyo Peemi." In Religion as a Social Determinant of Public Health, 91–96. Oxford University Press, 2014. http://dx.doi.org/10.1093/acprof:oso/9780199362202.003.0011.

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Csiha, Tünde Noémi. "“Grandpa, I want to be adult!” : The significance of Karaba’s kiss or threefold revelation of puberty rite in Kirikou and the Sorceress." In Fejezetek a neveléstudomány és a nőtörténet köréből, 119–24. Soproni Egyetem Kiadó, 2023. http://dx.doi.org/10.35511/978-963-334-503-0-09.

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My study deals with the French-Belgian-Luxembourgish co-production Kirikou and the Sorceress, a film adaptation of a West African folktale. I examine in it the elements that go back to the archaic age and are related to the customs of the archaic age society, they lead us all the way to the initiation ceremonies. I outline the path traveled by the hero, I present the important stations, through witch Kirikou acquires sacred knowledge, faces death, fights against evil, and by reaching these milestones – symbolically – undergoes the temporary initiation rite of adolescence. In the study, following Eliade, I describe the trinity characteristic of puberty initiation rites of archaic societies, as well as its appearance in the film.
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Dewitt, Meda, Tśa Tsée Náakw, and Khaat Kł A.At. "8 Southeast Tlingit Rites of Passage for Women’s Puberty: A Participatory Action Approach." In Walking Together, Working Together, 117–54. University of Alberta Press, 2023. http://dx.doi.org/10.1515/9781772126235-010.

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Vladykina, Tatiana, Galina Glukhova, and Tatiana Panina. "Rituals and Socialisation in the Udmurt Folk Calendar." In Sator, 31–72. ELM Scholarly Press, 2021. http://dx.doi.org/10.7592/sator.2021.22.01.

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The article describes Udmurt folk calendar rites from the perspective of age and gender socialisation as one form of regulation of the ritual act. It shows, using particular examples, the interdependence of gender and age differences. Men played an important role in the process of prayer. However, the ‘female theme’ has become the quintessence of spring ceremonies, the main functions of which were fertility and production. A special role was given to older women who were not only the supervisors of ritual actions, but also the initiators of occasional rituals. They also established contact with the other world. Youth held an active position at the beginning of half-year as equivalent periods (palar) of calendar cycle – spring and autumn. Boys and girls were the main participants in the spring and summer merrymaking dances and at the autumn and winter gatherings. The main task of these rituals was the formation of pairs with the prospect of marriage. The eve of the holiday could be correlated with puberty. Children participated in appropriate games in which the basic images and characters of the rituals are revealed. Attention is focused on the functions of the participants and the peculiarities of their behaviour.
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Conference papers on the topic "Puberty Rites"

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Lambrecht, Franz, and Carsten Sommer. "SafeBike - a road safety programme for young adolescent cyclists." In 13th International Conference on Applied Human Factors and Ergonomics (AHFE 2022). AHFE International, 2022. http://dx.doi.org/10.54941/ahfe1002428.

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In 2019, approximately 29,000 children (up to 15 years of age) were involved in road traffic accidents in Germany. The cohorts with the most accident victims are the 11- to 14-year-olds, about half of whom (approx. 6,000 children) were involved in accidents by bicycle. The number of cyclists involved in accidents rises sharply after the transition from primary to secondary school. This is due to a change in driving behavior after the change of school compared to the primary school period. Many pupils start cycling to school after changing to secondary school. Furthermore, extensive behavioral changes occur with the onset of puberty, which, for example, increases the willingness to take risks in road traffic. SafeBike is a road safety program for the particularly vulnerable target group of 11 to 14-year-old cyclists based on observation procedures, self-reflection and personal responsibility. The basic aim of SafeBike is to raise students' awareness of danger perception when cycling, leading to an increased sense of safety in the short term, so that in the long term the number of cycling accidents in the target group will decrease. After participating in the program, students are expected to be more critical of their own behavior, among other things. SafeBike consists of three components: a self-assessment of one's own driving behavior in terms of safety, the treatment of several subject areas in which driving errors and traffic conflicts occur more frequently, and a final re-assessment of one's own driving behavior.The traffic effects of the program were surveyed and evaluated in a pilot test at two different schools in Germany. In the post-surveys, the test group committed about 50% fewer traffic conflicts and driving errors than the control group, which attests to the very high short-term effectiveness of SafeBike. In the control group, who did not complete the program, no significant improvements occurred in comparison to the before survey, in contrast to the subject group. In the test group, there were significant positive effects, especially in the case of driving errors that occurred particularly frequently in the pre-surveys and were correspondingly addressed in the program and discussed by the students. Particularly high positive effects were achieved with conversations while driving, at the pedestrian crossing and using the pavement on the wrong side of the road. Medium effects were achieved with hand signals and looking around. This means that the road safety program can be used in road safety education throughout the country. However, long-term effects are not yet available and must be determined in further studies.
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