A rite of passage is a ceremony of the passage which occurs when an individual leaves one group to enter another. It involves a significant change of status in society. In cultural anthropology the term is the Anglicisation of rite de passage, a French term innovated by the ethnographer Arnold van The rest of Van Gennep’s book presents a description of rites of passage and. : The Rites of Passage (): Arnold van Gennep, Monika B. Vizedon, Gabrielle L. Caffee: Books. Turner, after fieldwork in Africa, read Arnold van Gennep’s Rites of. Passage (/) and realised that it made sense of his own findings. Van Gennep.

Author: Mazugar Daishura
Country: Burma
Language: English (Spanish)
Genre: Spiritual
Published (Last): 17 December 2010
Pages: 168
PDF File Size: 20.21 Mb
ePub File Size: 13.78 Mb
ISBN: 671-5-54672-836-4
Downloads: 96986
Price: Free* [*Free Regsitration Required]
Uploader: Kazrajas

He coined the term “rites of passage,” which is still in usage in modern anthropology and sociology. Van Gennep noticed, as he worked among different peoples of Africa and Oceaniathat birth, puberty, marriageand deathare specially commemorated in every culture.

Rite of passage – Wikipedia

In other projects Wikimedia Commons. In and he conducted fieldwork in Algeriawriting on the role of women in Islamic society. While modern societies reduce to a theoretical minimum the distinction between male and female, it plays a role of considerable importance among semicivilized peoples, who rigidly segregate the sexes in the economic, the political, and, above all, the magicoreligious sphere.

Van Gennep uses the metaphor, “as a kind of house divided into rooms and corridors. To all the above-mentioned group distinctions, the semicivilized add still another—one for which our society has no real counterpart—a division into generation or age groups.

For example, the cutting of the hair for a person who has just joined the army. Elsewhere, special intermediaries or elected delegates are sent.

Arnold van Gennep

Unsourced material may be challenged and removed. In China, according to the most ancient documents, the deity was not the earth as such, but each plot of ground was sacred for its inhabitants and owners. In a semi-civilized society, on the other hand, sections are carefully isolated, and passage from one to another must be made through formalities and ceremonies which show extensive parallels to the rites of territorial passage discussed in the last chapter.


I have tried to assemble here all the ceremonial patterns which accompany a passage from one situation to another or from one cosmic or social world to another. In the work he concentrates on groups and rites individuals might normally encounter progressively: A betrothal forms a liminal period between adolescence and marriage, but the passage from adolescence to betrothal itself involves a special series of rites of separation, a transition, and an incorporation into the betrothed condition; and the passage from the transitional period, which is betrothal, to marriage itself, is made through a series of rites of separation from the former, followed by rites consisting of transition, and rites of incorporation into marriage.

Comparative chart of the Roman Catholic and the Eastern Orthodox. Liminality is a period of transition, during which the normal limits to thought, self-understanding, and behavior are relaxed, opening the way to something new.

Arnold van Gennep – New World Encyclopedia

I demonstrated…that all over the world hennep in all civilizations, from the most primitive to the most evolved, every change of passave, of social situation…all innovation and very often even all modification is accompanied…by rites…which always follow the same order and constitute the schema-type of the rites of passage Le folklore du Dauphine In the third phase reaggregation or incorporation the passage is consummated [by] the ritual subject.

Van Gennep claimed that society is composed of individuals, and thus individuals have power to change the whole:. Dramas, Fields, and Metaphors: Originally published in English in Van Gennep further distinguishes between “the secular” and “the sacred sphere.

So great is the incompatibility between the profane and the sacred worlds that a man cannot pass from one to the other without going through an intermediate stage. It is this rite which usually occupies the central place-as is also the case in marriage ceremonies, to be examined later.


In such societies every change in a person’s life involves actions and reactions between sacred and profane-actions and reactions to be regulated and guarded so that society as a whole will suffer no discomfort or injury. Captain Lyon has noted that the Eskimo consider a man their guest only for twenty-four hours?

Selected pages Title Page. These rites function by vab marking the transition of someone to full group membership. Thus, although a complete scheme of rites of passage theoretically includes ritex rites rites of separationliminal rites rites of transitionand postliminal rites rites of incorporationin specific instances these three types are not always equally important or equally elaborated. The rite of eating and drinking together, which will be frequently mentioned in this book, is clearly a rite of incorporation, of physical union,’ and has been called a sacrament of communion.

Rutes these rites should, it seems to me, be grouped together, though all the details of the proposed rires cannot be worked out as yet. Arnold van Gennep – was a noted Dutch-German-French ethnographer and folklorist.

The Rites of Passage Page 64 of Phoenix books. References to this book The Ritual Process: VizedomGabrielle L.

Rite of passage

Transition anrold may play an important part, for instance, in pregnancy, betrothal, and initiation; or they may be reduced to a minimum in adoption, in the delivery of a second child, in remarriage, or in the passage from the second to the third age group.

But not so long pasxage the passage from one country to another, from one province to another within each country, and, still earlier, even from one manorial domain to another was accompanied by various formalities. Campbell divided the journey of the hero into three parts: