Suchergebnisse

Hazing rituals and ceremonies have been described in traditional, historical world cultures, junior and high school, the military, private schools, paramilitary organizations, fraternities and sororities as well as sport (Allan and Madden, 2008; Bryshun and Young, 1999; Campos, Poulos and Sipple, 2005; Fields, Collins, and Comstock, 2010; Linhares de Albuquerque and Paes-Machado 2004; Nuwer 1999; Winslow 1999; Zacharda 2009).

Despite the often humiliating and abusive nature of hazing practices the hazing ritual is often perceived to be a necessary stepping stone in the movement from outsider to insider. Student-athletes often endure hazing practices with 80% of NCAA athletes having reported being initiated in some way (Hoover 1999) in exchange for membership affiliation.
This paper uses Van Gennep's three stage model (1960) of transition as basis of comparison and deviation between contemporary initiations and historical traditions defining both the importance of cultures to establish "Rites of Passage" membership gateways and metamorphous from non-member to group member (irrespective of potential harm frequently inherent in sport initiations).

Multiculturalism has been offered as an answer to the civil rights claims of a wide variety of ethnic and national minorities within liberal democratic settler-states. This article adds to the critiques of the appropriateness of multiculturalism in answering the self-determination claims of indigenous populations by investigating biculturalism in Aotearoa/New Zealand. Indigenous groups continue to demand greater recognition not only of sui generis claims to land and resources but also to the acceptance of indigenous philosophies and perspectives in the management of land and resources. As indigenous populations have been forced toward the edge of the state, they have been forced to reassert their cultural values in order to fundamentally reinvent the relationship between colonizer and colonized. This "reinvention" of society, coming from the edges, propelled by indigeneity, is beginning to challenge the construction of the white settler-state. These challenges occur in places, not within arbitrary, theoretical space. They also vary in scale, from the single individual acting on behalf of her community to vast land claims by indigenous peoples. This article discusses how the exercise of indigenous self-determination, observed in specific places, is beginning to transform Aotearoa/New Zealand society into a bicultural and binational partnership, altering the meaning of citizenship for both Māori and whites.