most clearly in forced departure from Troy takes a positive spin as Virgil’s Aeneas, whose it develops into a search for a new Claasen argues that and patria. ‘myth’ ‘literature’ must be coupled in this to consider the manner in which individual respect: ‘We need authors retell the same stories.’ By this line of reasoning, it may be that later ideals of Anglo-Saxon Christians developed in part from well-known classical authors who wrote about exile. Dislocation has long been recognized as a culturally significant topos by ethnographers and folklorists, and cross-cultural continuities have been identified. Numerous forms and interpretations of exile woven into the literature and traditions of peoples throughout the world reveal that exile is a multi-colored and well-used strand in the pattern of human memory and perception. Arnold van work stands as the Les Rites de Passage Gennep’s 1909 foundational work on this facet of the human condition. Van Gennep was a prominent folklorist and ethnographer who identified and assessed those ceremonies and rituals which pervasively accompany change across cultures. Van Gennep observed three subdivisions of of ceremonial change: preliminal ‘rites separation’, liminal ‘transition and postliminal of These rites form a cyclical pattern of rites’ ‘rites incorporation’. the individual is severed from his/her community, then pivoting ‘magic circles’: experiences the absence of home and people, and finally returns. The categories and concepts which embody them [the magic circles] operate in such a way that whoever passes through the various positions of a lifetime one day sees the sacred where before he has seen the profane, or vice versa. Such changes of condition do not occur without disturbing the life of society and the individual, and it is the function of rites of passage to reduce their harmful effects. By passing from one state to another, an individual or group undergoes ‘magico-religious’ separations and incorporations: they meet and cope with change. Van Gennep notes that such separation and incorporation may be physical as well as psychological. Boundaries between territories may be natural or fabricated, but the inhabitants are cognizant of how
most clearly in Virgil’s Aeneas, whose forced departure from Troy takes a positive spin as it develops into a search for a new patria. Claasen argues that ‘myth’ and ‘literature’ must be coupled in this respect: ‘We need to consider the manner in which individual authors retell the same stories.’ By this line of reasoning, it may be that later ideals of Anglo-Saxon Christians developed in part from well-known classical authors who wrote about exile. Dislocation has long been recognized as a culturally significant topos by ethnographers and folklorists, and cross-cultural continuities have been identified. Numerous forms and interpretations of exile woven into the literature and traditions of peoples throughout the world reveal that exile is a multi-colored and well-used strand in the pattern of human memory and perception. Arnold van Gennep’s 1909 work Les Rites de Passage stands as the foundational work on this facet of the human condition. Van Gennep was a prominent folklorist and ethnographer who identified and assessed those ceremonies and rituals which pervasively accompany change across cultures. Van Gennep observed three subdivisions of ceremonial change: preliminal ‘rites of separation’, liminal ‘transition rites’ and postliminal ‘rites of incorporation’. These rites form a cyclical pattern of pivoting ‘magic circles’: the individual is severed from his/her community, then experiences the absence of home and people, and finally returns. The categories and concepts which embody them [the magic circles] operate in such a way that whoever passes through the various positions of a lifetime one day sees the sacred where before he has seen the profane, or vice versa. Such changes of condition do not occur without disturbing the life of society and the individual, and it is the function of rites of passage to reduce their harmful effects. By passing from one state to another, an individual or group undergoes ‘magico-religious’ separations and incorporations: they meet and cope with change. Van Gennep notes that such separation and incorporation may be physical as well as psychological. Boundaries between territories may be natural or fabricated, but the inhabitants are cognizant of how
Final%20PhD%20Submission%20with%20Corrections%20-%20William%20White.docx