Relevant bibliographies by topics / Rites of passage

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

Academic literature on the topic 'Rites of passage'

Author: Grafiati
Published: 4 June 2021
Last updated: 9 June 2025

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Journal articles on the topic "Rites of passage"

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Bouteloup, Philippe. "Rites de passage." Spirale 48, no. 4 (2008): 171. http://dx.doi.org/10.3917/spi.048.0171.

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Ings, Simon. "Rites of passage." New Scientist 254, no. 3389 (June 2022): 35. http://dx.doi.org/10.1016/s0262-4079(22)00980-0.

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Cardullo, Bert. "Rites of Passage." Hudson Review 44, no. 1 (1991): 96. http://dx.doi.org/10.2307/3851772.

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Rich, Charles. "Rites of Passage." Annals of Clinical Psychiatry 6, no. 1 (March 1, 1994): 5. http://dx.doi.org/10.3109/10401239409148831.

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Hope, Aluko A., and Cindy L. Munro. "Rites of Passage." American Journal of Critical Care 31, no. 2 (March 1, 2022): 90–92. http://dx.doi.org/10.4037/ajcc2022229.

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Professor Stephen, Wright. "Rites of passage." Nursing Standard 15, no. 38 (June 6, 2001): 24–25. http://dx.doi.org/10.7748/ns.15.38.24.s44.

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Baden, Howard P. "Rites of Passage." Journal of Investigative Dermatology 88, no. 6 (June 1987): 667. http://dx.doi.org/10.1111/1523-1747.ep12470320.

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Booth, Philip. "Passage Without Rites." Yale Review 85, no. 2 (April 1997): 143–44. http://dx.doi.org/10.1111/0044-0124.00132.

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Kessenich, Lawrence. "Rites of Passage." Sewanee Review 121, no. 2 (2013): 198–201. http://dx.doi.org/10.1353/sew.2013.0029.

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Chabria, Shiven. "Rites of passage." Journal of Hospital Medicine 1, no. 6 (2006): 378–79. http://dx.doi.org/10.1002/jhm.133.

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Dissertations / Theses on the topic "Rites of passage"

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Munson, William Donald. "Rites of passage." Virtual Press, 1999. http://liblink.bsu.edu/uhtbin/catkey/1124882.

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Portrait painting is an art form that has been used by artists for years. I am using the portrait to convey a story. The story follows a boy's process of becoming a man. The discovery of old family photographs initially inspired the project. The rite of passage theme stems from this inquiry into the process of growing up. Several artists inspired my work in the formal and conceptual aspects of my portraits. Those artists include Paula Rego, Chuck Close, and Robert Henri. "Rites of passage" is a phrase that carries with it many meanings and issues. This creative project is both a consideration of the rites of passage theme and an investigation of the painted portrait.<br>Department of Art
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Urlacher-Desmonts, Agathe. "Les émissions intimistes : rites de passage modernes ?" Paris 4, 2000. http://www.theses.fr/1999PA040287.

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L'individu, en proie à une crise d'identité, est déstabilisé par l'essoufflement des modèles familiaux traditionnels et la mise en cause de l'état comme repère fondamental. Il est à la recherche de nouvelles attaches existentielles. Ainsi, dans la société actuelle, le risque est devenu un mot clé. L'être humain teste ses limites afin de savoir qui il est réellement. Il brave la mort, seul repère fixe qui lui reste. La télévision intimiste semble être un des lieux les plus propices pour réaliser ce défi et découvrir ses repères personnels et sociaux. Des profanes sont propulsés sur les écrans et révèlent des éléments de leur vie privée. Cette mise à nu leur fait courir des risques multiples : des risques personnels, des risques familiaux mais également des risques professionnels. Ils deviennent des " gladiateurs des temps modernes " qui sont mis à mort symboliquement. Les émissions intimistes sont une réactualisation des rites de passage antiques. Dans tout rite, la destruction est indispensable à la régénérescence. Les dommages subis par les novices sont compensés par l'accès à une nouvelle identité psychologique et sociale. Le ritualisant moderne des émissions intimistes - à l'image du phénix - renait de ses cendres après son passage à la télévision.
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Howard, Thomas M. "Rites of passage a paradigm for adolescent transformation /." Theological Research Exchange Network (TREN), 1990. http://www.tren.com.

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Keiper, Vanessa [Verfasser]. "The Horses of Cormac McCarthy’s «All the Pretty Horses»: Rides and Rites of Passage / Vanessa Keiper." Frankfurt a.M. : Peter Lang GmbH, Internationaler Verlag der Wissenschaften, 2021. http://d-nb.info/1230718230/34.

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Evans, Michele. "Ritual and rites of passage, a gentle enfolding of self." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1999. http://www.collectionscanada.ca/obj/s4/f2/dsk1/tape7/PQDD_0004/MQ45958.pdf.

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Lambert-Gimey, Alexandra. "Adolescence en délinquance et rites de passage en Nouvelle–Calédonie." Thesis, Lyon 2, 2015. http://www.theses.fr/2015LYO20006.

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Selon le recensement de 2009, la population néo-calédonienne se compose de 245 558 personnes ; les moins de 30 ans en représentent approximativement la moitié. Les Mélanésiens, appelés Kanaks/Canaques, primo-habitants, forment alors 40 % environ de la population totale. De par l’héritage historique, cette population se trouve dans un entre-deux culturel, partagée entre l’attachement à la tradition des ancêtres et les tendances d’une occidentalisation liée à la colonisation. Selon les informations fournies par la police de Nouméa, depuis les années 2000, la Nouvelle-Calédonie connaît une augmentation très importante de la délinquance.Notre étude a pour but d’identifier les caractéristiques de la délinquance chez les adolescents néo-calédoniens, leur nature et leurs origines. Nous chercherons ainsi à mettre en évidence les facteurs qui ont prévalu à l’installation de cette situation. Dans cette recherche, nous nous interrogerons particulièrement à la substitution du rite de passage par l’acte délictueux comme moyen de reconnaissance sociale et nous analyserons les relations qui existent entre la délinquance et les facteurs culturels. Pour la présente étude, nous nous appuyons sur un échantillon de 331 adolescents issus de deux populations : des jeunes « conventionnels » et des jeunes « judiciarisés ». Tous ont été soumis à un même questionnaire relatif à leur identité ethnique, à leur degré d’attachement à leur groupe d’appartenance culturelle ainsi qu’à leurs pratiques de délinquance auto-révélée. Concernant la population « judiciarisée », le recueil de données s’appuie également sur des entretiens cliniques, ainsi que sur la passation de tests psychométriques. Les résultats portent respectivement sur les données quantitatives et les analyses qualitatives<br>In the heart of the Pacific Ocean, the archipelago known as New Caledonia is experiencing a significant increase in crime since the 2000s, according to information provided by police in Nouméa, the capital city. Its population is relatively young. Those who are less than thirty years old represent approximately half the population. In this multicultural country, modernity and ancestral tradition coexist for some indigenous ethnic groups. Our study aims to identify the characteristics of adolescent delinquency in New Caledonia, addressing its nature and origins. Thus we seek to highlight the factors that have prevailed which created this circumstance. In particular, our research will examine the relationship between delinquency and cultural factors, and the existing links between the quest for ethnic identity and belonging to emerging gangs.For our study, we relied on a sample of 331 adolescents drawn from two groups: conventional youth, and young offenders. All were subjected to the same questionnaire regarding their ethnic identity, their degree of attachment to their gang, their cultural practices, as well as their professed delinquency. Regarding the offenders, our data collection also relied on clinical interviews, as well as the results of their psychometric tests. The findings will focus respectively on quantitative data and qualitative analyses
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Owen, Hilary. "[W]rites of passage : Portuguese women's narrative after the Three Marias." Thesis, University of Nottingham, 1992. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.304829.

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Sénéchal, Sylvain. "Les rites de passage : un rendez-vous à ne pas manquer /." Thèse, Chicoutimi : Université du Québec à Chicoutimi, 1994. http://theses.uqac.ca.

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Coelho, Lídia Maria Teixeira Lima. "Você tem medo de quê? um estudo sócioantropológico acerca das emoções do vestibulando." Universidade do Estado do Rio de Janeiro, 2007. http://www.bdtd.uerj.br/tde_busca/arquivo.php?codArquivo=434.

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Fundação Carlos Chagas Filho de Amparo a Pesquisa do Estado do Rio de Janeiro<br>Esta dissertação busca explorar o tema das emoções ligadas ao vestibular. A pesquisa está desenvolvida em um contexto de camadas médias da cidade do Rio de Janeiro. A partir de uma perspectiva qualitativa, foram feitas dez entrevistas com alunos do colégio/curso pH no Rio de Janeiro, cinco moças e cinco rapazes a fim de compreender a experiência dos estudantes que se preparam para prestar vestibular. Para tanto, procurou-se examinar aspectos envolvidos no processo de tomada de decisões dos jovens em relação à carreira, como a relação dos jovens entre si, com sua família e com o meio social.<br>This work analyses the emotional context towards Vestibular. The research takes place in Rio de Janeiro and contains data from the middle class. Ten students (five girls and five boys) from pH course/school were interviewed in a qualitative perspective in order to analyse the experience students face when they prepare themselves to do the Vestibular exam. Therefore, this present paper approaches some crucial aspects involved in the decisions of these young people concerning their career and also the relationship they have with each other, with their families and with the society.
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Koutsoulias, Michael. "Suburban Rites of Passage: Building, Landscape, and the Mediation of Adolescent Aggression." Thesis, University of Waterloo, 2005. http://hdl.handle.net/10012/889.

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This thesis questions contemporary society?s understanding and ability to deal with the universal instinct known as aggression. The investigation identifies the driving forces behind adolescent aggression and the myth based rituals and cultural devices used to mediate it. The primary case in this study is a suburban community called Malvern, known for its high rate of teen violence and aggressive acts. Malvern is evaluated based on its current rites of passage rituals and institutions used for the socialisation and individuation of the young members of its community. This is followed by a proposed intervention introducing the use of building and landscape as devices to mediate adolescent aggression through the emergence of redefined myth based rituals and rites of passage within Malvern?s unique context.
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Books on the topic "Rites of passage"

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McDonald, Nicola F., and W. M. Ormrod, eds. Rites of Passage. Woodbridge, UK: Boydell and Brewer Limited, 2009. http://dx.doi.org/10.1017/upo9781846152818.

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R, Ingpen Robert, and Ingpen Robert R, eds. Rites of passage. Philadelphia, PA: Chelsea House Publishers, 1999.

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Judie, Rae, and Fraga Catherine, eds. Rites of passage. [Fort Worth, TX]: Heinle & Heinle/Thomson Learning, 2002.

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Stan, Feingold, Byrnes Jim, Nuwer Hank, and Learning Channel (Firm), eds. Rites of passage. [Bethesda, MD]: The Learning Channel, 2002.

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Butler-Derge, Shirley R. Rites of passage. Lanham, MD: University Press of America, 2009.

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Girls, Indigo. Rites of passage. Milwaukee: Hal Leonard Publishing, U.S., 1993.

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1922-, Holm Jean, and Bowker John Westerdale, eds. Rites of passage. London: Pinter Publishers, 1994.

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R, Ingpen Robert, Wilkinson Philip 1955-, and Ingpen Robert R, eds. Rites of passage. London: Dragon's World, 1995.

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Simon, Durivage, ed. Les rites de passage. Montréal: Radio-Canada, 1995.

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Chas, Clifton, ed. Modern rites of passage. St. Paul, Minn., U.S.A: Llewellyn Publications, 1993.

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Book chapters on the topic "Rites of passage"

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Koff, E. "Rites of Passage." In Introducing Psychological Research, 150–55. London: Macmillan Education UK, 1996. http://dx.doi.org/10.1007/978-1-349-24483-6_23.

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Larson, Paul. "Rites of Passage." In Encyclopedia of Psychology and Religion, 2031–32. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-24348-7_588.

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Colledge, Ray. "Rites of passage." In Mastering World Religions, 280–81. London: Macmillan Education UK, 1999. http://dx.doi.org/10.1007/978-1-349-14329-0_38.

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Colledge, Ray. "Rites of passage." In Mastering World Religions, 35–40. London: Macmillan Education UK, 1999. http://dx.doi.org/10.1007/978-1-349-14329-0_5.

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Brewster, Fanny. "Rites of passage." In Archetypal Grief, 18–27. 1 Edition. | New York : Routledge, 2019.: Routledge, 2018. http://dx.doi.org/10.4324/9781315222998-3.

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Thornton, Ryder. "Rites of Passage." In Transfiguring Tragedy, 45–61. London: Routledge, 2024. http://dx.doi.org/10.4324/9781003313670-3.

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Rajkumar, Falguni. "Rites of Passage." In Breaking Barriers in Post-independence India, 26–41. London: Routledge India, 2023. http://dx.doi.org/10.4324/9781003378983-4.

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Ness, Kathleen. "Rites of Passage." In School Psychologists as Advocates for Social Justice, 98–111. New York: Routledge, 2023. http://dx.doi.org/10.4324/9781003348344-11.

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Rosenberg, John. "Rites of Passage." In The Healthy Edit, 229–45. Second edition. | New York, NY : Routledge, 2018.: Routledge, 2017. http://dx.doi.org/10.4324/9781315297576-17.

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Larson, Paul. "Rites of Passage." In Encyclopedia of Psychology and Religion, 1541–42. Boston, MA: Springer US, 2014. http://dx.doi.org/10.1007/978-1-4614-6086-2_588.

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Conference papers on the topic "Rites of passage"

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Cooke, M., Corey Packard, Mandy Kramer, Traci Webb, and Zachary Edel. "Rotary Inspection Tracking System." In Vertical Flight Society 74th Annual Forum & Technology Display, 1–14. The Vertical Flight Society, 2018. http://dx.doi.org/10.4050/f-0074-2018-12773.

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A technology is in development to provide automated non-contact identification of the presence or absence of cracking, composite delamination, and fatigue damage on H-60 Black Hawk main rotor assembly components. The subject technology design employs passive thermography to capture images of the main rotor blades, rotor hub, and swashplate assembly while the helicopter is in flight, and executes a custom software program to enhance infrared images and detect flaws post-flight. The technology aims to provide selective periodic maintenance and inspection without removal of components from the aircraft or artificial thermal stimulation. In addition to identifying damaged components, the RITS (Rotary Inspection Tracking System) evaluates when maintenance interval or end of life components can be approved for extended use due to absence of damage. Analytical thermal simulations of the blades were developed and a series of flight tests were performed to validate the models and identify thermal heating profiles during flight. A test fixture was utilized to evaluate the detection algorithm functionality by imaging realistic fabricated flaws. Compiled results from the test fixture and on-aircraft testing demonstrate the feasibility of detecting flaws using passive thermography during helicopter flight.
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Mamonova, Svetlana. "Symbolism of hair in East Slavic rites of passage." In The Slavic world: Commonality and Diversity. Institute of Slavic Studies, Russian Academy of Sciences, 2023. http://dx.doi.org/10.31168/2619-0869.2023.2.09.

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Khatua, Aparup, and Wolfgang Nejdl. "Rites de Passage: Elucidating Displacement to Emplacement of Refugees on Twitter." In HT '22: 33rd ACM Conference on Hypertext and Social Media. New York, NY, USA: ACM, 2022. http://dx.doi.org/10.1145/3511095.3536362.

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Zaicovschi, Tatiana. "Rites of transition and the notion of ritual impurity in the maternity and baptismal rites of the Lipovans of the Republic of Moldova." In Simpozion Național de Studii Culturale, dedicat Zilelor Europene ale Patrimoniului. Ediția III. Institute of Cultural Heritage, Republic of Moldova, 2022. http://dx.doi.org/10.52603/sc21.18.

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The study was realized on the basis of a special questionnaire developed by the author. The survey was conducted in places with a dense population of the Lipovans in the Republic of Moldova. Childbirth rituals, consisting of three stages (prenatal, birth and postnatal) are associated with the moments of transition. The objects of the transition are the woman in labor and the infant. In traditional culture, childbirth is perceived as an analogue of death, associated with danger and ritual impurity. A woman in labor has a dual meaning: a being that contains the potential for reproduction and, at the same time, entails a threat that lies in the sphere of the other world. Indirectly, the midwife, who is the conductor between this world and the other world, is also involved in this. Up to now, the Lipovans are distinguished by the isolation of mother and baby after childbirth until a special prayer. The existing idea of the “impurity” of the unbaptized infant determined a specific behavior towards him: he could not be placed in a cradle before baptism, be hung a cross around the neck, be put a shirt or a belt on (this can be observed even today). Rites of passage, in traditional culture, are seen as tools for maintaining social order in a community.
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Hansen, Anine, and Lone Koefoed Hansen. "UI for when it is no longer U and I: an online divorce form rethought with rites of passage theory." In NordiCHI '22: Nordic Human-Computer Interaction Conference. New York, NY, USA: ACM, 2022. http://dx.doi.org/10.1145/3546155.3547280.

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Savage, Victor. "As One With Nature: Sputheast Asian Aesthetic Expressions | เป็นหนึ่ง เดียวกับธรรมชาติ: การแสดงออกทางสุนทรียะของชาวเอเชียตะวันออก เฉียงใต้". У The SEAMEO SPAFA International Conference on Southeast Asian Archaeology and Fine Arts (SPAFACON2021). SEAMEO SPAFA, 2021. http://dx.doi.org/10.26721/spafa.pqcnu8815a-25.

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Given the many artistic manifestations in the region which range from architecture to wooden sculptures, one wonders whether there are some guiding aesthetic principles in Southeast Asia. Using food, tattoos, bas reliefs, paintings, textiles, pottery, and architecture, this article is concerned with the salient underpinnings of aesthetic displays in the region. Regional aesthetics manifests itself in many cultural practices ranging from royal traditions, spiritual rituals and practices and quotidian rites of passage. Aesthetic expressions drew their inspiration from nature, cosmic perceptions and religious beliefs. ภูมิภาคเอเชียตะวันออกเฉียงใต้เป็นภูมิภาคที่มีงานศิลปะที่หลากหลาย ไม่ว่าจะเป็นงานทางสถาปัตยกรรมไปจนถึง ประติมากรรมไม้ หลายคนอาจสงสัยว่าอะไรคือหลักสุนทรียภาพที่เป็นตัวก􀄬าหนดการมองความงามของธรรมชาติ หรืองานศิลปะของคนภายในภูมิภาค เพื่อตอบค􀄬าถามดังกล่าว บทความนี้จะใช้อาหาร รอยสัก ภาพนูนต􀄬่า ภาพวาด สิ่งทอ เครื่องปั้นดินเผา และสถาปัตยกรรม ในการแสดงถึงรากฐานส􀄬าคัญที่มีอิทธิพลต่อหลักสุนทรียภาพ นอกจากนี้ บทความต้องการแสดงให้เห็นว่า สุนทรียภาพของชาวเอเชียตะวันออกเฉียงใต้ยังรวมไปถึงข้อปฏิบัติทางวัฒนธรรม ต่าง ๆ เช่น ขนบธรรมเนียมประเพณีของชนชั้นกษัตริย์ พิธีกรรมทางจิตวิญญาณ และพิธีกรรมเปลี่ยนผ่าน ซึ่งการ ปฏิบัติเหล่านี้ได้รับแรงบันดาลใจมาจากธรรมชาติ การรับรู้เกี่ยวกับจักรวาล และความเชื่อทางศาสนา
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Jefferies, Uenukuterangihoka. "He tamaiti nā Tangaroa, He Ahuahu o Mataora: Documenting Puhoro." In LINK 2024 Conference Proceedings. Tuwhera, 2024. https://doi.org/10.24135/link2024.v5i1.221.

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He Tamaiti nā Tangaroa, He Ahuahu o Mataora: Documenting Puhoro is a video documentary that revisits pūrākau to convey pre-colonial cultural ceremonies, experiences, and traditions through a distinctive form of Māori documentary-making. This practice-led research project explores the question: How might a filmmaker approach the recording of a traditional puhoro by drawing on traditional pūrākau? The thesis aims to reclaim, document, and preserve a traditional Māori tattoo art form, which, while deeply connected to whakapapa, whenua (land), and moana (ocean), also serves as a mark of honour in traditional Polynesian society. Situated within the Kaupapa Māori research paradigm, the study focuses on two key aspects. Firstly, it examines the culturally significant journey of the researcher receiving a puhoro (Māori tattoo) through traditional methods, paying tribute to the Māori traditions and stories embedded in this rite. Secondly, it artistically investigates how pūrākau can guide contemporary documentary-making in the recording and presentation of indigenous narratives. The research is significant for its dual focus. It documents the reclamation of the Māori practice of puhoro as an intrinsic part of traditional tā moko, including the revitalisation of tohi rituals (dedication to the gods) and karakia tawhito (pre-colonial chants). Additionally, it reinterprets pūrākau as a culturally anchored method of inquiry and documentation, contributing to the discourse on distinctive Māori filmmaking approaches. Though rooted in Māori traditions, the documentary’s universal themes of identity, tradition, and personal growth will resonate with a global audience interested in indigenous cultures, rites of passage, and personal transformation.
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Lan, Qing. "Predicaments of “Rite of Passage”." In Proceedings of the 3rd Annual International Conference on Education and Development (ICED 2018). Paris, France: Atlantis Press, 2018. http://dx.doi.org/10.2991/iced-18.2018.33.

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Xu, Zhaofeng, Fan Yi, Shuhong Liu, and Yulin Wu. "2D PIV Experiments on Non-Uniform Flow in a Rectangular Open Model Pump Suction Passage." In ASME 2005 International Mechanical Engineering Congress and Exposition. ASMEDC, 2005. http://dx.doi.org/10.1115/imece2005-79655.

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Flows in the suction passage are important for pump working, which can influent the flow conditions in the pump. Some bad flow patterns in the suction passage may do damages to the pump, inducing cavitation, vibration, low efficiency and so on. Flow patterns of non-uniform flows in a rectangular open suction passage, such as distribution of velocity, streamline, turbulence kinetic energy and vortex, were studied by a 2D PIV method under different conditions. The results show that the non-uniformity of flow increases and the flow pattern gets deteriorate when the flow ratio of the two sub-passages rises or the total flow velocity increases. So the best operation condition can be chosen to avoid non-uniformity in the open pump suction passage.
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Accetta, Cinzia. "Gibellina and the identity of community. Brandi, Burri and the conserva-tion of the 'ruins'." In HERITAGE2022 International Conference on Vernacular Heritage: Culture, People and Sustainability. Valencia: Universitat Politècnica de València, 2022. http://dx.doi.org/10.4995/heritage2022.2022.15618.

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The construction of the new Gibellina is the starting point to reflect on the importance of memory and the rites of passage between the past and the future of a people. The construction of the city resulted from the destruction of the Belice earthquake of 1968 which wiped out the old town and forced the inhabitants to look for a new, safer place. What remains of the old city destroyed by the earthquake, with its painful heritage of ruins and rubble, has been transformed from a pour of concrete into a work of art: the "Cretto" by Alberto Burri. The new site arose from the design of Marcello Fabbri was the result of experimentation for the city of the future, designed for a significant increase in housing flows which later proved to be overestimated, creating a sense of alienation and out of scale. In the following years, the emotional and social clamor about the community was dramatic, due to the loss of the historical memory of the territory. The citizens of Gibellina had lost their place of origin, their "sacred pole". The contribution aims to highlight the links between past and future in the history of a place that pass through the relationships between the urban and social fabric in the transmission of the memories and identity of a people. After several decades, it is possible to evaluate the emotional effects of the choices made and reflect on the strategies that can be applied to heal the obvious gap between design and actual use of a place. The comparison between the settlement rituals of the nomadic tribe of the Omaha people based on the continuity of a symbolic object, the sacred pole, and the loss of the “genius loci” of Gibellina caused by the occultation of the macere, allows to identify an interesting and unprecedented parallelism in the re-foundation symbolic of the settlement principle which is at the basis of the rebirth of a community. As Torsello and Boscarino suggests, the memory of a people passes through its monuments. Etymologically it can be traced back to the Latin verb “monere” that is to remember, emphasizing the act of admonishing, warning, remembering the history imprinted in the voluntary action of building for the community.
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Reports on the topic "Rites of passage"

1

Mun, Jung Mee, and Kim K. P. Johnson. Rites of Passage: Debutante Balls in Filipino-American Culture. Ames: Iowa State University, Digital Repository, 2013. http://dx.doi.org/10.31274/itaa_proceedings-180814-536.

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2

Oloo, Habil, Monica Wanjiru, and Katy Newell-Jones. Female genital mutilation practices in Kenya: The role of alternative rites of passage. A case study of Kisii and Kuria districts. Population Council, 2011. http://dx.doi.org/10.31899/rh2.1075.

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3

Kenya: Community sensitization must precede alternative coming-of-age rite. Population Council, 2002. http://dx.doi.org/10.31899/rh2002.1012.

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Female genital cutting (FGC) is practiced as a rite of passage in over half of Kenya’s districts. Kenyan nongovernmental agency Maendeleo Ya Wanawake (MYWO) has long conducted community sensitization focused on discouraging this practice. In 1996, MYWO began implementing the “alternative rite” (AR) intervention in sensitized communities. Girls participating in AR receive family life education in seclusion, followed by a public graduation ceremony recognizing them as adults. They are not cut as part of the ceremony. In 2000, the Population Council carried out an assessment of the AR program that sought to identify the impact of MYWO’s activities on knowledge and attitudes regarding FGC, reproductive health, and gender equity. Data were collected through focus group discussions, interviews, household surveys, and case studies of AR-participating families. As this brief states, where cultural support for female circumcision is weakening, communities are more likely to accept sensitization messages encouraging abandonment of the practice and to participate in an alternative coming-of-age ceremony for girls. However, such alternative ceremonies must be preceded by extensive sensitization that changes attitudes and must be tailored to fit cultural norms for rite of passage.
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