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27-587: (Redirected from Yanyula ) Yanyuwa or Yanyula may refer to: Yanyuwa people Yanyuwa language Topics referred to by the same term [REDACTED] This disambiguation page lists articles associated with the title Yanyuwa . If an internal link led you here, you may wish to change the link to point directly to the intended article. Retrieved from " https://en.wikipedia.org/w/index.php?title=Yanyuwa&oldid=920407205 " Category : Disambiguation pages Hidden categories: Short description

54-414: 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 a description of rites of passage and an organization into types, although in the end he despairs of ever capturing them all: "It

81-492: Is a ceremony or ritual 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 Gennep in his work Les rites de passage , The Rites of Passage . The term is now fully adopted into anthropology as well as into

108-503: 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 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

135-479: 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

162-516: Is different from Wikidata All article disambiguation pages All disambiguation pages Language and nationality disambiguation pages Yanyuwa people In Norman Tindale 's estimation, the Yanyuwa had roughly 16,000 km (6,300 sq mi) of tribal lands, encompassing the McArthur River from near Borroloola as far as the coast, and running southeast along the coast to

189-569: The Garrwa language . The retention of their language as with Garrwa has been attributed to the relative disinterest of colonising whites in the lands both of these tribes traditionally inhabited. Taking as his starting point an observation by Edward Sapir concerning the Yahi dialect of Yana , who considered the gendered distinction in language use between Yanna men and women as very rare, or not as pervasive as in this dialect, John Bradley showed that in Yanyuwa,

216-536: 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 ,

243-725: 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 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

270-475: 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

297-611: The Sulawesi were excellent. Yanyuwa people are known to have sailed back on the Sulawesi fleet of praus to stay over for months at Makasser. They, like many other Gulf peoples, adopted Makaser as a lingua franca , whose vocabulary left traces in many of the Aboriginal gulf languages. The Yanyuwa language has been classified as one of the Ngarna languages of the larger Pama–Nyungan language family . Many Yanyuwa have also been bilingual in

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324-515: The Yanyuwa, conversely, have no difficulty in mastering the latter languages. Two exceptions exist, in ribald talk, and in certain songline cycles where male figures use female speech, though the reason is not known. Bradley's conclusion is: The reasons as to why two distinct dialects for female and male speakers developed are lost in time., This feature has however served to make Yanyuwa a language unique within Aboriginal Australia, if not

351-418: 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 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

378-697: The differentiation was at least as structurally thorough as in Yahi. The gendered linguistic difference between liyi-wulu-wu (speech for men) and liyi nhanawaya-wu (speech for women) affected noun classes, verbs and pronouns, and in their creation stories, this distinction was maintained by male and female spirits. Raised predominantly by the women, boys spoke the women's dialect until initiation , whereupon they were obliged by custom not to speak as if they had breasts and vaginas. Neighbouring peoples, speakers of Marra , Garrwa and Gurdanji consider Yanyuwa difficult precisely for this gendered difference in grammar, whereas

405-569: The distinctive features of the territory they once inhabited. The Yanyuwa traded with the trepangers from the port of Makassar in Sulawesi , who had begun to explore the area of the Gulf of Carpentaria since the 1720s. The trade cycle was based on sailing south with the north westerlies that began to blow in December and then returning under the south easterlies blowing up from April. Trade relations with

432-485: 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 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

459-490: 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

486-439: 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

513-447: 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 the rites of separation from a previous world, preliminal rites , those executed during the transitional stage liminal (or threshold) rites , and

540-428: 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 a society belongs to multiple groups, some more important to the individual than others. Van Gennep uses

567-436: 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 a scale, implying that the lower levels represent "the simplest level of development," he hypothesizes that " social groups in such

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594-538: 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

621-638: The other sided of Tully Inlet. They were also present at Pungalina . Offshore, perhaps excluding Vanderlin Island though contemporary Yanyuwa insist they were Indigenous also to that area, they also lived and fished on the Sir Edward Pellew Islands . The Yanyuwa lived east of the Wilingura . On their southern flank were the Binbinga people. In the Yanyuwa language there are some 1,500 placenames marking out

648-436: 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

675-417: 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 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

702-544: 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

729-423: The world. Yanyuwa law divides generations in the following sequence: the li-ambirrijingu (those in front) are the ancestors, fully-fledged in the intricacies of being Yanyuwa. The li-wumbijingu (those in the middle) are constituted by the present generation of elders. Thirdly, there are the li-ngulakaringu (those behind), the young, including those yet to be born. Rite of passage A rite of passage

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