Rites of Passage

Theoretical Views

Arnold Van Gennep's theoretical model of rites of passage highlights the ceremonial act that accompanies the progression from one age or occupational group to the next. In this model, rites of passage have a common tripartite structure that can be observed in all cultures and can be broken into three phases: separation, when the individual or the group is distanced from former identities; liminality, the phase between two conditions (the one from which the individuals depart and the one into which they will enter); and incorporation, the final stage in which the individual or group reenters society and adopts new roles.

In a critique, Nsenga Warfield-Coppock posits that, although Van Gennep's rites classifications are useful, there is an inherent flaw and a cultural disconnect, creating misconceptions of cultural narrative and interaction. In this view, a culturally relevant perspective provides more communal knowledge and depth to interpret the rites process in every culture. The rites involve an individual or collective learning experience in which a member grows in character and community, accepting responsibilities to both self and society. Common themes and bodies of knowledge are presented, introduced, and internalized throughout the process, advancing the necessary learning of individual members to take on societal roles. The passing on of this knowledge reifies certain sociocultural values that can be observed through both internal development and external manifestations (behavior). For example, African U.S. rites of passage reinforce the values of unity, self-determination, collective work and responsibility, faith, cooperative economics, purpose, and creativity.

According to Warfield-Coppock, rituals are transformative because they allow the individual to incorporate new learning, and the collective grows as well. Alternatively, ceremonies are confirmative, that is, a public display and celebration of changes in status.

Life-Cycle Rites