Rites of Passage within Colour

IntroductionIn this essay I testament be discoursing my personal experience of what Arnold avant-garde Gennep ( 1909 ) has described as rites de passing , c one beatntrating on the liminal leg. This essay will detail my experience of traveling from an in every dreary club to a bulk drab suburb and my rites of spireligious rite rebirth experience of seeking to be vague . I will withal be discoursing on why I agree and disagree with Van Genneps rites de transition.SEPARATION PHASESeparation stage comprises symbolizationic behaviour content the withdrawal of the person either from an earlier fixed point in the societal construction, from a set of cultural traditions ( a state ) , or from both ( Turner, 1969, p. 94 ) . I was born on November 1, 1993 in vitamin E London, EC. I lived with my ho utilizehold in Buffalo Flats, EL for the first sextet old ages of my life, at the clip and today, it is muted a predominately colored township. bout up in that township for six o ld ages I, a tenacious with whatsoever other individual populating in that community is what South African friendship would depict and hold as coloured . I would speak coloured , walk coloured , act coloured , fight coloured and consider it or non, somehow I would even run coloured , or at least every bit coloured as the stereotypes myself and my community had been placed in. At the age of six I moved from my h whizy Buffalo Flats, EL to what I at the clip considered the center of nowhere, Midrand, GP. This, as Turner put it, was my separation stage. Midrand was a assorted suburb, more Whites, some inkinesss, rather a few Indians and a smattering of coloureds, or at least that was what I saw. I was taken off from my place, detached from it, conf used from my household and friends and thrown into this whole freshly universe which led to my liminal configuration .LIMINAL PHASELiminal halt is when the features of the ritual topic ( the passenger ) are ambiguous he passes t hrough a cultural kingdom that has few or none of the properties of the past or coming state ( Turner, 1969, p. 94 ) . This was the uttermost in which I yearned to be unforgiving , I prayed to be black and after a subconscious and ambiguous stimulus generalization, I learnt how to be black . I attended a assorted school, bulk black, but still a assorted school where I was one of two virtuous coloured male childs in my class, the other named Michael Williams. The two of us along with a Chinese male child named Jacky Mo, made up my communitas ( Turner, 1969 ) . We were on the whole in the same phase of our lives, we were detached from the society we one term knew, for myself it was Buffalo Flats, for Michael it was the Cape Flats and for Jacky it was China, and we were all thrown into Midrand, and all three of us were in an unstructured and subconscious induction to be black . We were all stripped of our race, were no longer coloured or Chinese, nor were we black, we were merel y at that place. In between what we were and what we were endeavoring to be, being black wasnt merely a race or civilization to us, it was a societal standing to be cool , and we knew being non-black yet black, would be the highest award amongst our black friends and couples.During this unstructured induction phase our black friends became our somewhat ritual elders ( McNeill, 2011, p. 74 ) . They were encyclopaedism us how to be black, what to make, how to make it and when to make it. Myself and Jacky lived in the same entangled with a male child named Siyabonga Mlaba, who would subconsciously take up the melt down of being our ritual elder . Traveling through this liminal occlusion populating so near to one other made us rattling private-enterprise(a) for the b littleing and regard of our ritual elder . The same modal value the ritual seniors punished the novices for singing about AIDS ( McNeill, 2011 ) , if we had disrespected or misunderstood any facet of black civilizati on, we were besides punished, non in the same physical trend but with verbal maltreatment and humiliation to a point of belief disdained. These punishments were difficult to accept and understand, but it made me more hungry and impatient(predicate) to suit in the group I was being initiated into.There were many symbols in my liminal period, one of the chief 1s being the means I talked. The obstetrical delivery pattern, the words and the actions I used when I spoke were major symbols. I couldnt merely talk with my normal coloured voice communication pattern, I had to try to talk with the same speech pattern of my black friends, use the same words and slang when I spoke. I couldnt use the conversational coloured recognizing Awe my Broe , I had to utilize the black township recognizing Sho Mfede . Around this clip as I easy incorporated African linguistic communications in my address, I began floating from my roots of speech production Afrikaans, easy I bit by bit stop utilizing it until finally I neer spoke Afrikaans, unless in Afrikaans category. different symbols were dress codification. For some uneven ground the Tsotsi or gangster two-baser was one the young person would gravitate to, and thats the expression I wore proudly as a minor. All stars, faded denim and ever a beany worn half off or a popular cap called a sportie worn with a joust. This was all of import. The dash I ate was of import, I had to eat pablum and vleis with my manus, no remove or fork was of all time required, and I felt more black than of all time.As this induction took topographic point, the more it dragged on and the closer I got to my end as adjustment in as black , the more I drifted off from my ain civilization and heritage, subconsciously I was denying who my community raised me to be. The more black I was, the less coloured I was. I looked at being black or being a portion of black civilization as a societal standing and non as something sacred and to be proud of. The satire was that I viewed my coloured civilization and people to be violent, yet I used force to seek and be black . Contending was a symbol or portion of the ritual as anything else. Black people were strong, and the manner we proved our strength was through these battles, the conflict of the better adult male. A circle would organize and one of the older black childs would take one of us younger novices to contend each other or another member of the group. If the battle was won, the embracing would be like winning a war, or a football lucifer. But the also-ran will be made merriment of and humiliated, but after every battle a compulsory handshaking would take topographic point as a mark of regard and that it was non personal. I was grade three when my liminal period ended, a battle with a male child named Tebogo, a much big male child. He beat me down infinite times in that battle, but I won regard and my rubric of being black by neer giving up. So after three long old ages of su bconscious induction I eventually made my manner out of the liminal period and was reincorporated to my societal group as longer a coloured or novice, but as black .But this is where I do non to the full agree with the theory of rites of transition. I the reincorporation stage does non really round up rites of transition, but really starts a new rhythm, do although now Im black , I have to once once more go through a liminal period and induction to turn out that I am worthy being a Hip Hop Head . The group in which I spend as an novice for three old ages and eventually got accepted as one of their ain had another societal construction I had to be initiated into, taken back to a liminal stage whereby I was non what I was and non what I was going, but in between that. Take for illustration the school calling of an person. One gets separated from place, sent to school for 12 old ages ( liminal period ) and so reincorporated to the universe one time graduated high school. insofar the reincorporation of graduation is the separation stage for university, so the old ages analyzing at university is the liminal period and graduating university is one time once more reincorporation. But that one time once more can be the separation stage in happening a occupation, where being unemployed is the liminal stage and acquiring a occupation is the reincorporation stage yet the separation stage for 1s calling and so on and so forth.DecisionI agree and disagree on rites of transition, the separation stage and liminal period seem really solid, but the reaggregation/reincorporation stage can besides be seen as the separation stage for the new rhythm of rites of transition.