Journal articles: 'Van Gennup'

1

Privat, Jean-Marie. "Alpin Van Gennep." Le Monde alpin et rhodanien. Revue régionale d’ethnologie 31, no. 1 (2003): 49–56. http://dx.doi.org/10.3406/mar.2003.1802.

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Broekmans, Trix. "Lies van Gennip." Skipr 12, no. 7-8 (June 24, 2019): 25. http://dx.doi.org/10.1007/s12654-019-0071-x.

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Kiers, Bart. "Karien van Gennip." Zorgvisie 51, no. 3 (April 2021): 10–16. http://dx.doi.org/10.1007/s41187-021-1028-4.

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Corbey, Raymond. "Turner and van Gennep." Anthropology Today 19, no. 6 (December 2003): 27. http://dx.doi.org/10.1111/j.0268-540x.2003.00241.x.

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Belier, Wouter W. "Arnold Van Gennep and the Rise of French Sociology of Religion." Numen 41, no. 2 (1994): 141–62. http://dx.doi.org/10.1163/156852794x00094.

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AbstractVan Gennep's contribution to the science of religion can be assessed from various points of view. Most scientists concentrate on Van Gennep's often quoted Les rites de passage. Other scientists call him the "Master of French ethnology" or the "Master of the study of French Folklore". Van Gennep is seen as a heroic martyr, harassed by academic interests. A third point of view concentrates on the question why Van Gennep was excluded from the Année sociologique group. This matter of Van Gennep being excluded from the Année sociologique group is theoretically the most interesting one. Van Gennep discussed methodological questions with the members of this group. Through this discussion we can gain a clearer understanding of the rise of early French sociology. The purpose of this article is to examine those various points of view. After discussing the assessment concentrating on Les rites de passage, the assessment by his admirers Belmont and Zumwalt, I will give space to the discussion between Van Gennep and the members of the Année sociologique group. Important items in this discussion are those concerning the interpretation of totemism as an archaic institution, the relation between individuals and society, the ontological status of society and the empirical nature of social sciences. In the conclusion I will assess those various points of view. The examination and conclusion will be preceded by a biographical sketch and a survey of Van Gennep's oeuvre.

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6

Villar, Diego. "van Gennep, Arnold: Los semisabios." Anthropos 102, no. 1 (2007): 302–3. http://dx.doi.org/10.5771/0257-9774-2007-1-302.

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7

Riviere, Peter. "Whatever happened to Van Gennep?" Anthropology Today 19, no. 5 (October 2003): 24. http://dx.doi.org/10.1111/1467-8322.00224.

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8

Hochner, Nicole. "On social rhythm: A renewed assessment of Van Gennep’s Rites of Passage." Journal of Classical Sociology 18, no. 4 (November 2018): 299–312. http://dx.doi.org/10.1177/1468795x18789011.

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Contrary to most readers who have emphasized the notions of passage or liminality, I demonstrate in this study that Van Gennep’s Rites de passage is articulated around the four notions of sequences, margins, passages, and schema. Subsequently, the main claim of this article is to propose the idea of social kinesis—or social rhythm—as the crux of Van Gennep’s theory. Such a fresh reappraisal of Van Gennep is also an opportunity to show how Pierre Bourdieu sought for social laws and regularities in a rather deterministic fashion, and completely overlooked Van Gennep’s idea of motion. More importantly, this article is an invitation to reconsider Van Gennep’s epistemological approach as a bridge between the social and the life sciences. Indeed, Van Gennep’s so-called méthode des séquences emerges from a dialogue between the social sciences and biology on the one hand, and with cosmology on the other. Indeed, I illuminate how Van Gennep investigated the enigmas of social life and dynamics within the framework of his understanding of metabolism and regenerative processes.

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Mateoniu, Maria. "« Passages » de Van Gennep à nos jours." Ethnologies 31, no. 1 (2009): 5. http://dx.doi.org/10.7202/038498ar.

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10

Tadié, Benoît. "Anthropological Joyce: Dubliners, Van Gennep and Liminality." ABEI Journal 16 (November 17, 2014): 45. http://dx.doi.org/10.37389/abei.v16i0.3555.

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11

van Kuilenburg, Andre, and Ronney de Abreu. "In Memoriam: Albert van Gennip (1943–2007)." Nucleosides, Nucleotides and Nucleic Acids 27, no. 6-7 (July 23, 2008): 557–58. http://dx.doi.org/10.1080/15257770802135661.

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12

NEUMANN, IVER B. "Introduction to the Forum on Liminality." Review of International Studies 38, no. 2 (February 21, 2012): 473–79. http://dx.doi.org/10.1017/s0260210511000817.

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In 1909, Arnold van Gennep wrote a book on the rites of passage where he discussed what he called the liminal phase (from Lat. limes, border, pl. limites) through which boys in a number of cultures had to pass in order to become men. With his Dutch name, his German birth, his move to France with his divorced mother at the ripe age of six, and his interest in the Arab world, he was nothing if not a man in transition between different life worlds. His scholarly life, too, was a life of transit; from haute école to haute école, from France to Switzerland. To top it all, when the institutionalisation of the social sciences in France was finally hitting its stride with the emergence of Durkheim's année-school, van Gennep was marginalised. There was no closure to his scholarly travels. Van Gennep remained liminal, remained in becoming. In his own terms, his rite de passage never ended. He went from pre-liminality to liminality – a condition that his greatest follower, the symbolic interactionalist anthropologist Victor Turner characterised as existing betwixt and between socially recognised positions – without entering the post-liminal phase of having been fully incorporated into one of those already existing positions. Van Gennep made it his life to deal with the uncertainties and the danger that any social order ascribes to those who are between categories. With this Forum, liminality arrives within the discipline of International Relations (IR) in earnest. The rest of this Introduction will give some historical background that situates the Forum's three post-structural protagonists, note how their undertaking is part of a wider thrust towards process-oriented and relation-oriented work within the social sciences and introduce the pieces.

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13

Hameline, Jean-Yves. "Les Rites de Passage of Arnold Van Gennep." Studia Liturgica 33, no. 2 (September 2003): 129–50. http://dx.doi.org/10.1177/003932070303300201.

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14

Blidstein, Moshe. "The ambivalence of purification and the challenge of transformation in The Rites of Passage and in early Christian texts." Journal of Classical Sociology 18, no. 4 (November 2018): 338–47. http://dx.doi.org/10.1177/1468795x18789015.

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In this article I analyze Van Gennep’s understanding of purity, impurity, and purification and its relationship with ancient Christian texts discussing these subjects. Through this comparison, I show how modern and ancient theories of ritual can illuminate each other, and more specifically, how purification was a problematic and ambivalent concept for both ancient Christian writers and for Van Gennep, making it a fruitful one for investigating the thought of both.

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15

Needham, Rodney. "Introduction to The semi-scholars, by Arnold van Gennep." HAU: Journal of Ethnographic Theory 8, no. 3 (December 2018): 709–14. http://dx.doi.org/10.1086/701420.

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Gazit, Orit. "Van Gennep Meets Ontological (In)Security: A Processual Approach to Ontological Security in Migration." International Studies Review 21, no. 4 (June 21, 2018): 572–97. http://dx.doi.org/10.1093/isr/viy049.

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AbstractThis article utilizes van Gennep's neglected theory of territorial passages to answer two key questions in the study of ontological security (OS) in migration. First, why do the members of the receiving society lose their perceived sense of OS in face of a mass of strangers arriving at their gates? Second, how, if at all, do they attempt to reconstitute it while incorporating the strangers into their world? Following the recent call within OS studies in international relations (IR) to spell out the social mechanisms that facilitate the anxiety and uncertainty of the agents, I use the case of the German societal response to the 2015 refugee crisis to demonstrate that van Gennep's classical approach, far from being structural and functionalist, offers an advanced, power-informed, and processual perspective for uncovering a possible sociosymbolic mechanism behind the perceived “losing” and “re-finding” of OS in migratory encounters. The article delineates the principles of a “thick” approach to OS in migration, explains how van Gennep's theory adds to this approach, and highlights the ultimate unattainability of OS as an essentialist category that is either “present” or “absent” throughout the migratory encounter. It concludes by discussing the added value of van Gennep's theory to the study of OS in the contemporary global milieu of the “age of migration.”

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Watts, Tessa E. "Big Ideas: ‘Les Rites De Passage’ Arnold Van Gennep 1909." Nurse Education Today 33, no. 4 (April 2013): 312–13. http://dx.doi.org/10.1016/j.nedt.2012.09.010.

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Gazit, Orit. "The sociology of the limit: Reformulating the question of migration through Van Gennep." Journal of Classical Sociology 18, no. 4 (November 2018): 266–82. http://dx.doi.org/10.1177/1468795x18789007.

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This article situates Van Gennep’s Rites de passage in the contemporary field of migration studies, arguing that his second and third chapters allow us to reformulate how we conceptualize contemporary migratory encounters. Rather than reading Van Gennep’s classical text through the prevalent Turnerian lens of “liminality” in migration, I reread it as offering a conceptualization of migration as deriving from society’s establishment on a delimited piece of earth, constituting itself against and in relation to its own limits. Society’s limit then becomes the center of social inquiry, while the strangers at the gate are seen as an integral part of these fundamental relations between a social grouping and the delimited space it occupies. The article further suggests that Van Gennep’s sociology of the limit offers the field of migration studies three practical analytical contributions: (a) its notion of the multiplicity of limits and sublimits emerging throughout the migratory encounter; (b) its emphasis on the sanctification of the limit, which opens up the possibility of analyzing the relations between migration and emotions; and (c) its pointing to the potential cycle of dread elicited by this sanctification—a notion highly relevant to analyzing contemporary migratory encounters.

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19

Ahovi, Jonathan, and Marie Rose Moro. "Riti di passaggio e adolescenza: una riflessione su normalitŕ e patologia a partire dall'esperienza transculturale." RIVISTA SPERIMENTALE DI FRENIATRIA, no. 2 (July 2010): 23–34. http://dx.doi.org/10.3280/rsf2010-002003.

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L'adolescenza č in genere considerata una fase di transizione. Ogni cultura produce dei modi differenti per regolare e controllare le difficoltŕ di transizione dati dal passaggio da uno status all'altro - come succede durante l'adolescenza - con lo scopo di contenere le ansie sia dei novizi, sia degli adulti iniziati. Nelle nostre societŕ cosiddette moderne, complesse e meticcie, il rischio per gli adolescenti di perdersi, o di restare ai margini della societŕ, sembra in aumento. L'Autore, riprendendo i contributi dell'etnografo francese Arnold van Gennep (1873 - 1957), presenta le nozioni di riti di passaggio, le loro definizioni e funzioni. Secondo Van Gennep, una cerimonia di passaggio comprende tre fasi: separazione, margine, aggregazione. I riti di passaggio degli esseri umani hanno l'obiettivo primario, in particolare nei momenti di separazione, di garantire i processi di unione e di aggregazione e di contrastare i meccanismi di esclusione. I riti di passaggio hanno tre diverse funzioni: sociologica, psicologica e religiosa. Hanno inoltre valenze sia intrapsichici, sia collettivi. Essi sono presenti nei riti di iniziazione dell' adolescenza; riti tuttora attivi nel mondo che consentono alla donna e all'uomo di accedere al mondo dei significati.

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20

Rothem, Nitzan. "Repetition and reintegration: Van Gennep’s structure and routinized warfare." Journal of Classical Sociology 18, no. 4 (November 2018): 313–29. http://dx.doi.org/10.1177/1468795x18789012.

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This article presents Arnold Van Gennep’s dynamic structure, suggesting that it depicts phenomena that are both linear and recurring. I elucidate Van Gennep’s structure by closely reading Rites de passage’s penultimate chapter. This chapter, which might seem a mere collection of “leftover” materials, is where Van Gennep’s conceptualization subverts perceptions of structure as a rigid social organization. Here, he does not envision a delimited order, bound by distinct phases of separation, liminality, and aggregation, but rather complexifies these three phases. Van Gennep portrays these phases as repeated beats and pulses, which attain modification and revitalization during events of differentiation and reintegration. This article continues to examine the utility of Van Gennep’s concepts for studying current warfare’s lingering and routinized nature, as an alternative to the study of war through the binary poles of peace and war, order and chaos, and structure and anti-structure. By discussing the 2015 Strategy Doctrine of the Israeli military, I suggest that Rites de passage’s unique formulation of structure allows considering the lingering, cyclical, and ambiguous aspects of current warfare.

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21

Calame, Claude. "Le rite d'initiation tribale comme catégorie anthropologique (Van Gennep et Platon)." Revue de l'histoire des religions 220, no. 1 (2003): 5–62. http://dx.doi.org/10.3406/rhr.2003.942.

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22

Denis, Marie-Noële. "Arnold Van Gennep, Les jeux et les sports populaires de France." Revue des sciences sociales, no. 55 (September 13, 2016): 116. http://dx.doi.org/10.4000/revss.2126.

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23

Chohan, Vinod C. "Simon van der Meer (1925–2011): A Modest Genius of Accelerator Science." Reviews of Accelerator Science and Technology 04, no. 01 (January 2011): 279–91. http://dx.doi.org/10.1142/s1793626811000550.

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Simon van der Meer was a brilliant scientist and a true giant of accelerator science. His seminal contributions to accelerator science have been essential to this day in our quest for satisfying the demands of modern particle physics. Whether we talk of long base-line neutrino physics or antiproton–proton physics at Fermilab or proton–proton physics at LHC, his techniques and inventions have been a vital part of the modern day successes. Simon van der Meer and Carlo Rubbia were the first CERN scientists to become Nobel laureates in Physics, in 1984. Van der Meer's lesser-known contributions spanned a whole range of subjects in accelerator science, from magnet design to power supply design, beam measurements, slow beam extraction, sophisticated programs and controls.

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24

Koster, Edwin. "CRITICAL STUDY: REDE EN RELIGIE IN DE KLAS." Philosophia Reformata 73, no. 1 (November 29, 2008): 100–107. http://dx.doi.org/10.1163/22116117-90000433.

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Betreffende Michiel Leezenberg, Rede en religie. Een verkenning. Amsterdam 2007: Van Gennep. 205 pagina’s. ISBN 9789055157266. Examencahier filosofie VWO. Rede en religie lijken elkaar uitsluitende begrippen te zijn. Religieuze tradities verwijzen immers (meestal) naar een als transcendent beleefde werkelijkheid en transcendentie onttrekt zich, minstens voor een deel, aan ons bevattingsvermogen. Als voorwerp van religieuze overtuigingen gaat de transcendente werkelijkheid ons verstand te boven. Deze gedachte is op onnavolgbare wijze verwoord door Rudolf Otto in zijn bekende en populaire boek Das Heilige. Über das Irrationale in der Idee des Göttlichen und Sein Verhältnis zum Rationalen. Volgens Otto is er in het idee van het goddelijke een ‘rationeel deel’ dat door ons verstand gevat kan worden en binnen het gebied van te definiëren begrippen valt. Onder dat gebied ligt echter ‘een donkere diepte’ dat zich aan onze begrippen onttrekt: het Ganz Andere waar religies over spreken is uiteindelijk onzegbaar. Het is het irrationele in engere zin, dat niet gedacht kan worden en ingaat tegen het verstand. Een voorbeeld daarvan noemt Otto de verschijning van God aan Job, die gekenmerkt wordt door een boven elk begrip uitstijgende wonderbaarlijkheid. Toch ontgaat ons het irrationele niet: het onttrekt zich namelijk niet aan ons gevoel. Dankzij het gevoel kan men volgens Otto de irrationele momenten van het goddelijke op ‘een eigensoortige wijze begrijpen’.

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25

Bell, Genevieve. "Pandemic Passages." Anthropology in Action 28, no. 1 (March 1, 2021): 79–84. http://dx.doi.org/10.3167/aia.2021.280115.

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The World Health Organization declared the COVID-19 pandemic on 11 March 2020, and the world has been different ever since. Recalling the work of Victor Turner and Arnold van Gennep, this article explores how their ideas about rituals and rites of passage can be used to make sense of the pandemic. In particular, it seeks to show how using the structure of rituals of separation and incorporation and liminality can unpack and highlight changing ideas about temporality, embodiment and relationships.

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26

Dowden, Ken. "Van Gennep et l'initiation dans la mythologie grecque : mort prématurée d'un paradigme ?" Gaia : revue interdisciplinaire sur la Grèce Archaïque 14, no. 1 (2011): 171–79. http://dx.doi.org/10.3406/gaia.2011.1560.

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Braspenning, Gilbert. "Mineke Schipper, “De boomstam en de krokodil; kwesties van ras, cultuur en wetenschap.” Amsterdam, Van Gennep, 270 p.,." Afrika Focus 12, no. 1-3 (February 11, 1996): 133–37. http://dx.doi.org/10.1163/2031356x-0120103007.

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Pankhurst, James, and Mike Sharwood Smith. "Insights of genius: a tribute to Paul van Buren." Second Language Research 17, no. 4 (October 2001): 325–28. http://dx.doi.org/10.1177/026765830101700402.

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29

Mouton, FA. "F A van Jaarsveld (1922–1995) — a flawed genius?" Kleio 27, no. 1 (January 1995): 5–11. http://dx.doi.org/10.1080/00232089585310011.

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Baal, J., B. Norren, Pierre Brocheux, Andrew Turton, I. H. Enklaar, J. Verkuyl, J. Goor, et al. "Book Reviews." Bijdragen tot de taal-, land- en volkenkunde / Journal of the Humanities and Social Sciences of Southeast Asia 141, no. 4 (1985): 486–502. http://dx.doi.org/10.1163/22134379-90003378.

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- J. van Baal, B. van Norren, Socio-culturele structuur en innovatie: een structuur-vergelijkend onderzoek naar adoptie van family-planning in de periode 1969-1973 door Sundanese echtparen in twee rurale gemeenschappen op West-Java. Dissertatie Landbouwhogeschool Wageningen, 1985. 533 pp. - Pierre Brocheux, Andrew Turton, History and peasant consciousness in South East Asia, Senri Ethnological studies no. 13, National Museum of Ethnology, Osaka. 1984, 420 pp., Shigeharu Tanabe (eds.) - I.H. Enklaar, J. Verkuyl, Gedenken en verwachten, mémoires, Kampen: J.H. Kok, 1983, 348 pp. - J. van Goor, D.J. Roorda, Overzicht van de Nieuwe Geschiedenis; De algemene geschiedenis van het einde der middeleeuwen tot 1870 (Groningen 1983); dez. Nieuwe Geschiedenis in teksten; Werkboek (Groningen 1984). - R. Hagesteijn, H.D. Kubitscheck, Südost Asien: Völker und Kulturen, Berlin: Akademie-Verlag, 1984. - C.H. van Nieuwenhuijsen-Riedeman, Florence Weiss, Kinder schildern ihren Alltag. Die stellung des kindes om ökonomischen System einer Dorfgemeinschaft in Papua New Guinea (Palimbei, Iatmul, Mittelsepik). [Children narrate their daily life. The child’s role in the economic system of a village community in Papua New Guinea (Palimbei, Iatmul, Middle Sepik) ],Basler Beiträge zur Ethnologie band 21, Basel: Ethnologisches Seminar der Universität und Museum für Völkerkunde, 1981. - Harry A. Poeze, Joop Morriën, `Aroen’; Jan Stam, rebel in Indonesië en Nederland, Amsterdam: Pegasus, 1984, 159 pp. - P.H. Pott, Jeanne de Loos-Haaxman, De Franse Schilder Ernest Hardouin in Batavia, Leiden: Brill, 1982, 51 pp., ills. - Harry A. Poeze, Uit het archief van Arthur Lehning, Amsterdam: Van Gennep 1984. - W.G.J. Remmelink, P.B.R. Carey, Babad Dipanagara; An account of the outbreak of the Java War (1825-1830), The Malaysian branch of the Royal Asiatic Society - Monograph No. 9, Kuala Lumpur, 1981, LXXIII + 343 pp., 2 maps, 6 illustrations.

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Gapar, Madu. "Tudo Junto e Misturado, Separado pela Crença e Compactado pelo Tempo." Habitus 14, no. 1 (October 12, 2016): 35. http://dx.doi.org/10.18224/hab.v14.1.2016.35-50.

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Resumo: estudos em sambaquis, por muito tempo, privilegiaram abordagens sobre atividades rotineiras, apoiados na presença de material faunístico. Recentemente, foi demonstrado que muitos sambaquis são cemitérios, portanto, locais de cerimônias fúnebres. Este artigo, com apoio nas reflexões clássicas de Van Gennep sobre os ritos de passagem e de Marcel Mauss sobre a expressão obrigatória dos sentimentos, discute como evidências de atividades rotineiras e rituais integram a vida em sociedade e propõe que esses domínios são imbricados e associados às práticas dos grupos sociais. Palavras-chave: Ritual. Atividades Rotineiras. Sambaqui.

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Gordon-Solmon, Kerah. "Whom Should We Enhance? The Problem of Altering Potential." Journal of Moral Philosophy 12, no. 6 (November 5, 2015): 731–53. http://dx.doi.org/10.1163/17455243-4681037.

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Suppose a woman can carry to term only one of two viable embryos. One has the genetic potential to become a normal child. The other has a gene that gives it the potential for both the artistic genius and the severe manic-depression of the painter Vincent Van Gogh. I think it would be permissible to select either embryo. But I also believe that it would be impermissible to intervene to turn an embryo that has the potential to be normal into a potential Van Gogh, and vice versa. The paper aims to resolve the tension between these beliefs.

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Goldberg, Harvey E. "The sociocultural realm in relation to environment, biology, and history: Notes on Van Gennep and the emerging social sciences of his day." Journal of Classical Sociology 18, no. 4 (November 2018): 330–37. http://dx.doi.org/10.1177/1468795x18789014.

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Van Gennep’s research interests were located in the region where the fields of folklore, anthropology, sociology, and religion overlapped. His Rites de passage reflected a broad approach to ritual and social life that took into account the natural environment, biology, and history. This article scans his interests and emphases in relation to the American school of cultural anthropology that developed in the twentieth century. It assesses parallels and differences, and points to areas deserving further clarification such as Van Gennep’s understanding of language.

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Sibeud, Emmanuelle. "Un ethnographe face à la colonisation : Arnold Van Gennep en Algérie (1911-1912)." Revue d'Histoire des Sciences Humaines 10, no. 1 (2004): 79. http://dx.doi.org/10.3917/rhsh.010.0079.

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Santos, Juliana. "Vermelho da cor do sangue, azul da cor do céu." Estudos de Literatura Brasileira Contemporânea, no. 54 (August 2018): 175–91. http://dx.doi.org/10.1590/10.1590/2316-40185410.

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resumo Este trabalho apresenta uma proposta de estudo da narrativa infantojuvenil Olhos azuis coração vermelho, de Jane Tutikian (2005), e, a partir de conceitos como individuação, romance de formação e rito de passagem, discute a forma como a narrativa apresenta o processo de amadurecimento da personagem Júlia a partir da relação que estabelece com sua irmã Titi, portadora da síndrome de Down. Considerando os postulados teóricos de Carl Gustav Jung, François Jost, Arnold van Gennep, entre outros, são analisados a trajetória da protagonista em busca de sua identidade e o papel que os conflitos com sua irmã caçula tiveram nesse processo.

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Tosolini, Tiziano. "Ecstatic Time: Japanese Rites and Prayers." Culture and Dialogue 6, no. 1 (September 7, 2018): 9–34. http://dx.doi.org/10.1163/24683949-12340039.

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Abstract To reflect on the concept of festival or simply on the duration of a ritual or a celebration inevitably leads one to consider the role of time not only for the festival itself, but also in relation to the distinction between the time of the celebration and the regular flow of ordinary time. The essay analyses this temporal arrhythmia whereby time quivers and is shaken out of its anonymous flow through the works of renowned authors as Mircea Eliade, Arnold van Gennep and Victor Turner, as well as by considering particular instances in Japanese cultural practices such as rites, celebrations and festivals.

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Neuber, Carolin. "„Ich bringe euch in die Wüste der Völker“ (Ez 20,35)." Biblische Zeitschrift 65, no. 2 (July 28, 2021): 171–90. http://dx.doi.org/10.30965/25890468-06502001.

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Abstract Among many other peculiarities of the Book of Ezekiel, the numerous movements and spatial terms mentioned in it stand out. Using the cultural-anthropological concept that underlies rites of passage and related transitional phenomena (A. van Gennep, V. Turner) some of them can be taken as elements of a transitional process. Therefore, the spatial structure in Ezek. 20 and in the overall layout of the Book of Ezekiel is used to illustrate that the Babylonian exile is a necessary liminal phase of the transition from Israel’s status as an apostate people to a new status given by JHWH.

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Pankhurst, J., and M. Sharwood Smith. "Insights of a genius: a tribute to Paul van Buren." Second Language Research 17, no. 4 (October 1, 2001): 325–28. http://dx.doi.org/10.1191/026765801681495840.

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Barbara, Rodrigo Peixoto, and Renata Valério Póvoa Curado. "RIZO-LIMINARIDADE: PERFORMANCES DO ‘ENTRE’." Arte da Cena (Art on Stage) 4, no. 1 (July 31, 2018): 197. http://dx.doi.org/10.5216/ac.v4i1.51579.

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O presente texto objetiva discorrer sobre duas performances do ‘entre’: uma em Victor Turner e outra em Gilles Deleuze e Félix Guattari. Em Turner, discorrer-se-á sobre a primeira, a ‘Liminaridade’, levando em consideração a extensão que este termo abarca: communitas, margem, status e ritos de passagem (este último, ancorado na teoria de Arnold Van Gennep). Em Deleuze e Guattari, dissertar-se-á acerca da segunda, o ‘Rizoma’, e, consequentemente, a sua condição de fluxo e corte, de desterritorialização, de nomadismo e multiplicidade. Este texto também está fundamentado teoricamente em Richard Schechner, importante teórico na área das Performances Culturais e de influência nos escritos de Victor Turner.

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Bonanno, Mariano. "Aproximación a la sintaxis y a la semántica del rito en el Libro del Amduat." Sociedades Precapitalistas 8, no. 2 (October 16, 2019): e042. http://dx.doi.org/10.24215/22505121e042.

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El objeto de este estudio es el denominado Libro Amduat del Reino Nuevo egipcio, texto que contiene instrucciones paratextuales que parece como si fuesen representadas o que cumple aquello que describe (performatividad). Lo que aquí proponemos es continuar y complementar las conclusiones de Hays (2013:165-186) sobre las limitaciones del modelo de Van Gennep en contraposición a la sintaxis ritual como modelo de análisis a partir de estos paratextos o instrucciones. En este sentido, la idea es completar la afirmación de Hays acerca de que aquel modelo no funciona con todo el material ritual egipcio. Asimismo, la articulación entre el lenguaje y lo simbólico, serán tratados.

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RUMELILI, BAHAR. "Liminal identities and processes of domestication and subversion in International Relations." Review of International Studies 38, no. 2 (February 21, 2012): 495–508. http://dx.doi.org/10.1017/s0260210511000830.

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In the course of his ethnographic study of the Ndembu tribes, the renowned anthropologist Victor Turner focused on the elaborate rituals that marked various phases of social transition, such as puberty and marriage. Also drawing on the work of Arnold van Gennep on rites of passage, Turner identified the entities going through social transitions as liminals, that ‘are neither here nor there; they are betwixt and between the positions assigned and arrayed by law, custom, convention, and ceremonial’. According to Turner, the defining attribute of liminal positions is their ambiguity and indeterminacy because they ‘elude or slip through the network of classifications that normally locate states and positions in cultural space’.

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Zerilli, Filippo M. "Etnografia e etnologia al congresso di Arnold van Gennep (Neuchatel, 1-5 giugno 1914)." La Ricerca Folklorica, no. 37 (April 1998): 143. http://dx.doi.org/10.2307/1480197.

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Dietz, Feike. "Joep van Gennip, Controversen in Context. Een comparatief onderzoek naar de Nederlandstalige controversepublicaties van de jezuïeten in de zeventiende-eeuwse Republiek." De Zeventiende Eeuw. Cultuur in de Nederlanden in interdisciplinair perspectief 31, no. 2 (December 31, 2015): 349. http://dx.doi.org/10.18352/dze.9870.

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De Molina Rodríguez, Santiago. "umbral cotidiano. El papel de las puertas en la construcción de la domesticidad contemporánea." ZARCH, no. 14 (November 3, 2020): 48–57. http://dx.doi.org/10.26754/ojs_zarch/zarch.2020144297.

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En un mundo hiperconectado donde el interior está permanentemente expuesto a miradas ajenas, la capacidad de las puertas para construir un límite está en entredicho. Nuestra relación con las puertas es amplia pero no tanto las principales teorías históricas que han tratado de buscar su esencia fenomenológica. Los estudios de Van Gennep, de Simmel o de Bachelard abordan aspectos complementarios sobre los umbrales y las puertas, pero no alcanzan a explicar aspectos como su papel en la formación de la habitación, el significado de su desgaste, o la importancia de su número en la configuración de la intimidad. Sin embargo existe en los umbrales de la propia casa de Alison y Peter Smithson, en el trabajo de Van Eyck, en la historia de la pintura y en algún tirador de puerta contemporáneo, imágenes óptimas desde las que abordar estas problemáticas. Una problemática que no se detiene solamente en la puerta que limita la casa sino que encuentra en la puerta entre habitaciones motivos para reivindicar el poder constitutivo de la propia estancia y de la intimidad.

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Silber, Ilana F. "Gifts in Rites of Passage or gifts as rites of passage? Standing at the threshold between Van Gennep and Marcel Mauss." Journal of Classical Sociology 18, no. 4 (November 2018): 348–60. http://dx.doi.org/10.1177/1468795x18789017.

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This article revisits Arnold Van Gennep’s Rites de passage from the point of view of gift theory. Gifts emerge as quasi-omnipresent and in association with all sorts as well as all phases of rites of passage in Van Gennep’s text. However, he never explicitly addresses nor problematizes this pervasive connection between gifts and rites of passage. In contrast with Marcel Mauss’s later Essai sur le don, moreover, Rites de passage tends to relate to gift-exchange in either mere instrumental, economic terms, or as a rather simple and efficient, binding and “unifying” mechanism, while displaying none of Mauss’s complementary attentiveness to the agonistic as well as more complex and contradictory features of gift processes. Yet, precisely the ideas of margin and liminality for which Van Gennep’s became best known, but which did not seep at all into his own treatment of gifts, may be drawn upon to approach gift interactions as ritual processes, perhaps even rites of passage, with liminal phases and anti-structural features of their own kind. Such an angle of analysis happens to converge with current approaches to the gift that have underscored the part it may play in fraught dynamics of mutual definition and recognition in human interactions. It might also suggest new ways of interpreting the deep, recurrent association between gifts and rites of passage, which Rites de passage unwittingly contributed to highlight, but still needs to be further explored and conceptualized.

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Bhandari, Nagendra. "Negotiating Cultural Identities in Diaspora: A Conceptual Review of Third Space." Curriculum Development Journal, no. 42 (December 4, 2020): 78–89. http://dx.doi.org/10.3126/cdj.v0i42.33215.

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In association with different disciplines, the conceptualization of the third space with different jargons and theoretical tropes has evolved historically. However, this article makes a brief review about the concept of the third space in relation with formation of human subjectivities. Particularly, the ideas of Arnold Van Gennep, Victor Turner, Edward Burghardt DuBois, Gloria Anzaldua and Homi Bhabha are reviewed briefly. In fact, observing the cultural rituals and how they transform human subjectivities, Gennep locates the transitory space which is crucial informing changing roles and identities of human beings. From cultural rituals, Turner takes up this idea in the process of social changes. He identifies this space in between the interaction of structured and anti structured social roles. Likewise, DuBois expands this idea in examining subjectivities of Black people. But, Anzaldua incorporates all people and formation of their identities in her analysis. Multiple factors and allegiances are responsible in forming human identities in her concept. Similarly, Bhabha concentrates in colonial and post colonial context and analyzes how the cultural interactions of colonized and colonizer deconstruct the bipolar concept of cultural identities and give birth of a new form of identities in the hybrid space of cultural interaction. Bhabha’s conceptualization is relevant in conceptualizing immigrants’ cultural identities in diaspora.

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Roelants, Nienke. "Van Gennip & Willemsen (red.), Het geloof dat inzicht zoekt. Religieuzen en de wetenschap (2010)." Studium 4, no. 1 (March 8, 2011): 52. http://dx.doi.org/10.18352/studium.1538.

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Thomassen, Bjørn. "Émile Durkheim between Gabriel Tarde and Arnold van Gennep: founding moments of sociology and anthropology." Social Anthropology 20, no. 3 (August 2012): 231–49. http://dx.doi.org/10.1111/j.1469-8676.2012.00204.x.

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Thomassen, Bjørn. "The hidden battle that shaped the history of sociology: Arnold van Gennep contra Emile Durkheim." Journal of Classical Sociology 16, no. 2 (March 8, 2016): 173–95. http://dx.doi.org/10.1177/1468795x15624191.

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Lufkin, Felicity. "Mon Van Genechten (1903–1974), Flemish Missionary and Chinese Painter: Inculturation of Christian Art in China. By Lorry Swerts and Koen De Ridder. [Leuven: Leuven University Press and the Ferdinand Verbiest Foundation, 2002. 188 pp. €16.15. ISBN 90-5867-222-0.]." China Quarterly 176 (December 2003): 1118–19. http://dx.doi.org/10.1017/s0305741003410631.

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This books offers an appreciation of the life and work of Father Mon Van Genechten, a Belgian artist-priest who was a missionary in China from 1930 to 1946. It presents Father Van Genechten as an open-hearted and creative man of faith, and also makes the rather dramatic claim that Van Genechten, whose art combined Chinese styles with Christian iconography, should be seen as a Chinese artist.The book contains two essays: one by De Ridder, on the art-historical context of Van Genechten's work; and the other by Swerts, giving fuller biographical detail. It also includes a brief memoir of Van Genechten by a former student; reproductions of his paintings, woodcuts and photographs; a list of his exhibitions; and a catalog of his known works. This catalogue is, unfortunately, less useful than it might be as it gives neither the current location of a work nor where it is reproduced.Van Genechten is no neglected genius, but he is potentially interesting to students of Christian missionary work in China, of the modern development of Christian art, and also to students of modern Chinese art. His career – which encompassed decorating churches in Inner Mongolia, teaching at the Catholic University of Peking, and being prisoner of war in Shandong – offers a fresh perspective on East–West artistic interchange. But while the book introduces a worthwhile subject, it falls short in analysis and historical contextualization.

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Journal articles on the topic 'Van Gennup'

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