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36-487: Chu Suanzi's father Chu Pou was a mid-level official during the reign of Emperor Kang's brother Emperor Cheng , successively on the staffs of Sima Yang (司馬羕) the Prince of Xiyang and then of Sima Yue the Prince of Wu—the future Emperor Kang. He was respected for the appropriateness of his speech. Her mother was a sister of Xie Shang . As Chu Suanzi herself grew older, she was known for her intelligence and foresight, and she

72-427: A description of rites of passage and an organization into types, although in the end he despairs of ever capturing them all: "It is but a rough sketch of an immense picture ...." He is able to find some universals, mainly two: "the sexual separation between men and women, and the magico-religious separation between the profane and the sacred." (Earlier the translators used secular for profane.) He refuses credit for being

108-510: A petition accusing Yin of crimes, and with popular sentiment against Yin, Sima Yu was forced to exile Yin. From that point on, the imperial government rarely went against Huan's wishes. In 354, Huan attacked Former Qin and enjoyed some initial successes, moving within miles of the Former Qin capital Chang'an , but eventually hesitated when he was close, and Former Qin fought back and forced him to retreat. In 356, Huan marched north again and

144-416: A scale, implying that the lower levels represent "the simplest level of development," he hypothesizes that " social groups in such a society likewise have magico-religious foundations." Many groups in modern industrial society practice customs that can be traced to an earlier sacred phase. Passage between these groups requires a ceremony , or ritual rite of passage . The rest of Van Gennep's book presents

180-701: 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 Gennep in his work Les rites de passage , The Rites of Passage . The term is now fully adopted into anthropology as well as into the literature and popular cultures of many modern languages. In English, Van Gennep's first sentence of his first chapter begins: "Each larger society contains within it several distinctly separate groupings. ... In addition, all these groups break down into still smaller societies in subgroups." The population of

216-408: A society belongs to multiple groups, some more important to the individual than others. Van Gennep uses the metaphor, "as a kind of house divided into rooms and corridors." A passage occurs when an individual leaves one group to enter another; in the metaphor, he changes rooms. Van Gennep further distinguishes between "the secular" and "the sacred sphere." Theorizing that civilizations are arranged on

252-405: A title that he would be known by in many historical accounts. As the niece of Emperor Jianwen, Empress Dowager Chu had few roles during his reign—particularly because he himself had to negotiate a treacherous path that Huan had laid for him, as Huan himself intended to take the throne. Emperor Jianwen honored her as Empress Dowager Chongde, based on the name of her palace. After he died in 372, he

288-420: A title, the deceased wives of her father, Ladies Xun and Bian, should be granted titles posthumously as well. Empress Dowager Chu dismissed the petition. Due to Emperor Mu's young age, Empress Dowager Chu was quickly called upon to serve as regent. He Chong was her key advisor. He Chong initially wanted to share that authority with her father Chu Pou, but Chu Pou believed that as the empress dowager's father, it

324-484: Is celebrated by the Umhlanga . Rites of passage are diverse, and are found throughout many cultures around the world. Many western societal rituals may look like rites of passage but miss some of the important structural and functional components. However, in many Native and African-American communities, traditional rites of passage programs are conducted by community-based organizations such as Man Up Global . Typically

360-417: Is characterized by elaborate rituals and ceremonies, like debutant balls and college graduation, and by outward symbols of new ties: thus "in rites of incorporation there is widespread use of the 'sacred bond', the 'sacred cord', the knot, and of analogous forms such as the belt, the ring, the bracelet and the crown." Laboratory experiments have shown that severe initiations produce cognitive dissonance . It

396-455: Is the period between stages, during which one has left one place or state but has not yet entered or joined the next. "The attributes of liminality or of liminal personae ("threshold people") are necessarily ambiguous." In the third phase (reaggregation or incorporation) the passage is consummated [by] the ritual subject." Having completed the rite and assumed their "new" identity, one re-enters society with one's new status. Re-incorporation

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432-500: Is theorized that such dissonance heightens group attraction among initiates after the experience, arising from internal justification of the effort used. Rewards during initiations have important consequences in that initiates who feel more rewarded express stronger group identity. As well as group attraction, initiations can also produce conformity among new members. Psychology experiments have also shown that initiations increase feelings of affiliation . Aronson and Mills tested

468-536: The "Contemporary Adventure Model of a Rites of Passage" as a modern and weaker version of the rites of passage typically used by outdoor adventure programs. In various tribal and developed societies, entry into an age grade —generally gender-separated—(unlike an age set ) is marked by an initiation rite , which may be the crowning of a long and complex preparation, sometimes in retreat. Some academic circles such as dorms, fraternities, teams and other clubs practice hazing , ragging and fagging . Szecskáztatás ,

504-480: The Festinger's (1957) theory of cognitive dissonance by having three groups read either embarrassing material, not very embarrassing material, or nothing at all to a group. Aronson and Mills summarized Festinger's theory of cognitive dissonance as such when discussing the rationale for their study: "No matter how attractive a group is to a person it is rarely completely positive, i.e., usually there are some aspects of

540-418: The Prince of Langye succeed him (as Emperor Fei). Similarly, because Emperor Fei was also already an adult at the time he ascended the throne, Empress Dowager Chu did not serve as regent. However, after Huan Wen's major attack on Former Yan in 369 was repelled, at much loss of life, by joint forces of Former Yan and Former Qin, he pondered ways to demonstrate that he was still in control, particularly because he

576-495: The Wikimedia System Administrators, please include the details below. Request from 172.68.168.237 via cp1104 cp1104, Varnish XID 217891160 Upstream caches: cp1104 int Error: 429, Too Many Requests at Thu, 28 Nov 2024 09:58:27 GMT Rite of passage A rite of passage is a ceremony or ritual of the passage which occurs when an individual leaves one group to enter another. It involves

612-406: The detachment of the individual or group ... from an earlier fixed point in the social structure." There is often a detachment or "cutting away" from the former self in this phase, which is signified in symbolic actions and rituals. For example, the cutting of the hair for a person who has just joined the army. He or she is "cutting away" the former self: the civilian. The transition (liminal) phase

648-492: The equally renowned Yin Hao to join as a key advisor to the empress dowager. In 348, after he led a failed campaign against the collapsing Later Zhao with major losses, Chu Pou died in humiliation on 1 Jan 350. During the next few years, however, without major campaigns on Jin's part, many of Later Zhao's southern provinces switched their allegiance to Jin, but not firmly so. Huan repeatedly requested permission to march north, but

684-506: The first to recognize type of rites. In the work he concentrates on groups and rites individuals might normally encounter progressively: pregnancy, childbirth, initiation, betrothal, marriage, funerals and the like. He mentions some others, such as the territorial passage, a crossing of borders into a culturally different region, such as one where a different religion prevails. Rites of passage have three phases: separation, liminality, and incorporation, as van Gennep described. "I propose to call

720-490: The group as more attractive than those who read the mildly embarrassing material or nothing at all. Another study using mathematical subtraction tasks reached the opposite conclusion but research using electrical shocks supported the concept that suffering increased the degree to which participants liked the group. Initiation rites are seen as fundamental to human growth and development as well as socialization in many African communities. These rites function by ritually marking

756-439: The group that the individual does not like. If he has undergone an unpleasant initiation to gain admission to the group, his cognition that he has gone through an unpleasant experience for the sake of membership is dissonant with his cognition that there are things about the group that he does not like. He can reduce this dissonance in two ways. He can convince himself that the initiation was not very unpleasant, or he can exaggerate

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792-550: The missing piece is the societal recognition and reincorporation phase. Adventure education programs, such as Outward Bound , have often been described as potential rites of passage. Pamela Cushing researched the rites of passage impact upon adolescent youth at the Canadian Outward Bound School and found the rite of passage impact was lessened by the missing reincorporation phase. Bell (2003) presented more evidence of this lacking third stage and described

828-436: The positive characteristics of the group and minimize its negative aspects. With increasing severity of initiation it becomes more and more difficult to believe that the initiation was not very bad. Thus, a person who has gone through a painful initiation to become a member of a group should tend to reduce his dissonance by over estimating the attractiveness of the group." Those who read the severely embarrassing material perceived

864-764: The rest of her life. In 361, Emperor Mu died at the age of 18. As he had no sons, Empress Dowager Chu ordered that his cousin Sima Pi the Prince of Langye (Emperor Cheng's oldest son) be made emperor, and he took the throne as Emperor Ai. As Emperor Ai was two years older than Emperor Mu and already 21 at the time of his ascension, Empress Dowager Chu did not serve as regent initially. However, in 364, when Emperor Ai became poisoned by pills given by magicians which he took while trying to seek immortality , he fell ill and could not handle matters of state. Empress Dowager Chu again served as regent at that point. After he died sonless in 365, she ordered that his younger brother Sima Yi

900-414: The rites of separation from a previous world, preliminal rites , those executed during the transitional stage liminal (or threshold) rites , and the ceremonies of incorporation into the new world postliminal rites ." In the first phase, people withdraw from their current status and prepare to move from one place or status to another. "The first phase (of separation) comprises symbolic behavior signifying

936-542: The rumor at the time was that he was going to execute Wang Tanzhi and Xie An, and then take over the throne. However, after Wang and Xie met him, he apparently changed his mind and returned to his defense post at Gushu (姑孰, in modern Ma'anshan , Anhui ), although he continued to pressure the imperial government to grant him the nine bestowments , but Wang and Xie dragged on, and after Huan died later in 373, his territories were divided among his brothers Huan Huo and Huan Chong , and his nephew Huan Shixiu (桓石秀). As Huan Chong

972-476: The seven-year-old emperor to be drained. Yin used this opportunity to accuse Cai of disrespect and had him excluded from government and reduced to commoner status. In 352 and 353, Yin made two failed attempts at northern expeditions against Former Yan and Former Qin —and after the second failure, which was caused by Yin's arrogance toward one of the former Later Zhao generals who surrendered to Jin, Yao Xiang , causing Yao to rebel in fear and anger—Huan submitted

1008-544: The transition of someone to full group membership. It also links individuals to the community and the community to the broader and more potent spiritual world. Initiation rites are "a natural and necessary part of a community, just as arms and legs are natural and necessary extension of the human body". These rites are linked to individual and community development. Dr. Manu Ampim identifies five stages; rite to birth, rite to adulthood, rite to marriage, rite to eldership and rite to ancestorship. In Zulu culture, entering womanhood

1044-673: Was able to force Yao out of the Luoyang region, which he had occupied, and this allowed Jin to regain control of the territory south of the Yellow River (except for modern Shandong , where the warlord Duan Kan (段龕) had been a nominal Jin vassal since 351 but was conquered by Former Yan's emperor Murong Jun in 356). In 357, as Emperor Mu turned 14 and went through his rite of passage ( jiaguanli (加冠禮)), Empress Dowager Chu officially stripped herself of her role as regent, and moved to Chongde Palace (崇德宮), which would be her residence for

1080-470: Was constantly rebuffed by Sima Yu and Yin, who were concerned that he would be even harder to control if he recovered central and northern China for Jin. In 350, when Empress Dowager Chu was bestowing a greater honor on Cai, Cai repeatedly declined—so much so that, as the emperor, the empress dowager, and the officials waited at the palace for the messengers that the empress dowager sent to his home to return with him, they waited from morning to evening, causing

1116-492: Was inappropriate for him to serve in that capacity, and therefore remained a provincial governor. Eventually, in 345, that role went to Emperor Mu's granduncle Sima Yu the Prince of Kuaiji. After He Chong's death in 346, the authority was shared between Sima Yu and Cai Mo . After the general Huan Wen conquered Cheng Han in 347, effectively, the imperial government lost authority over the western provinces, with Huan being only nominally submissive. In response, Sima Yu invited

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1152-470: Was initially apprehensive that Empress Dowager Chu might not submit to his plan, so he was happy that she agreed despite her tone. Huan then removed Emperor Fei and replaced him with his granduncle Sima Yu the Prince of Kuaiji (as Emperor Jianwen). Empress Dowager Chu initially created the former emperor the Prince of Donghai—a title he had held previous to becoming Prince of Langye and then emperor—but Huan pressured her into demoting him further to Duke of Haixi,

1188-506: Was interested in usurping the Jin throne. He spread false rumors that Emperor Fei was impotent and that all his sons were actually sons of his close associates. In 371, he drafted a proposed edict for Empress Dowager Chu and submitted it to her while she was at a Buddhist shrine in her palace. She read his submission and commented that she suspected the same thing, and she signed the edict, although she added several sentences showing her grief: Huan

1224-494: Was loyal to the imperial government, the threat of a Huan usurpation dissipated. After Huan Wen's death, Empress Dowager Chu formally took over as regent. In 376, after Emperor Xiaowu turned 14 and had his rite of passage, Empress Dowager Chu again gave up her regent authorities and was again referred to as Empress Dowager Chongde. She died in 384 and was buried with honors due an empress, with her husband Emperor Kang. Chu Pou Too Many Requests If you report this error to

1260-722: Was married to Sima Yue, who had then become the Prince of Langye, as his princess. When Emperor Cheng chose to pass the throne to his brother rather than his sons at his death in 342, Sima Yue became emperor, and he created her empress on 10 February 343, when he was 21 and she was 18. At the same time, Lady Chu's mother Lady Xie was also created " Xiangjun of Xunyang" (寻阳乡君). That year, she also bore him his only son, Sima Dan. He died just one year later, however, and her infant son Sima Dan, whom he created crown prince just before his death, became emperor (as Emperor Mu). After Lady Chu became empress dowager, she received an official petition stating that since her mother Lady Xie had already received

1296-418: Was succeeded by his son and crown prince Sima Yao (as Emperor Xiaowu ), and while she initially instinctively thought that Huan should be named regent, Wang Tanzhi and Xie An , officials loyal to the imperial clan and trying to prevent a Huan usurpation, persuaded her to become regent again. She agreed, but did not take official regent capacity initially. In 373, Huan Wen visited the capital Jiankang , and

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