Volume I, Issue 1

Volume I • Issue 1 • Fall 2016

Content
05
Letter From the Editors
Confluence Journal Editorial Team
35
Initiati
Rites of
by Bill Plotkin
09
Cover Essay: Diaspora
by John Raux
41
Celebra
by Gail Burke
17
The Courage of Becoming:
WSU 4-H Rite of Passage
by Larry Hobbs, Michael Wallace, & Scott Vanderwey
49
Selectio
My Natu
by Luis Rodri
29
A Critical Time for
Jewish Youth: Rethinking
the Bar and Bat Mitzvah
by Zelig Golden & Sarai Shapiro
59 Bearing
Rites of
celebrate
by Laura E. Par

s of the
on and
Passage
75
The Middle Passage
by Chris Henrikson & Taylor Code
te With Story
tt
79
The Growing Life of a Child
by Ben Anthony
ns from
re is Hunger
guez
93
The RITE Way Review
by Bret Stephenson
Witness:
Passage to
Transgender Youth
ker & Taylor Solymosy-Poole
97
103
The Rite Way |
Youth on Fire Review
by Darcy Ottey
Contributor Bios

Dear Reader,
Beginnings can be hard things to pin down. Our journeys nearly always shift our gazes to
their destinations. By their end, our minds fill and brim over with questions:
What has been achieved?
How will it be measured?
Where do we go from here?
The political theorist Hannah Arendt spent much of her life after surviving the Holocaust
studying beginnings. She noted that in the modern age, we so often look at our lives as
gaps between who we’ve been and who we’re trying to be. We tend to be affirmed of our
value in the world only to the extent that we stand our ground in combat with our past and
future. In this way, we become task-oriented, working to satisfy an arbitrary lack, crossing
the items off a checklist, yet never feeling fulfilled.
Arendt urged instead a life of many beginnings; those that are forged with clear intentions
yet remain open to the spontaneous. She argued for beginnings that connect us to our
underlying and pervasive pull toward that liminal space between question and answer;
beginnings full of trials, not battles, unforeseen invitations, not ultimatums, and most
importantly, direct lines to the wild unknown. What we, as practitioners, families, and
communities are re-learning is that the natural world and all of its cycles holds us all
together. These cycles act as throughlines, reminding us of their ongoing and unfolding
dance; one that is firmly rooted in a shared history. They show us a beginning that is
perpetually reborn.
In a recent correspondence with Joseph Lazenka of the School of Lost Borders, he shared
a poem from Joanna Macy's translation of Rilke’s The Book of Hours. As we read it something
came alive in our heads and hearts. We knew immediately it would need to find a home in
our first letter from the editors:
“I believe in all that has never yet been spoken.
I want to free what waits within me
so that what no one has dared to wish for
may for once spring clear
without my contriving.
If this is arrogant, God, forgive me,
but this is what I need to say.
May what I do flow from me like a river,
no forcing and no holding back,

the way it is with children.
Then in these swelling and ebbing currents,
these deepening tides moving out, returning,
I will sing you as no one ever has,
streaming through widening channels
into the open sea.”
So let us begin by exclaiming: We want to follow this field to its source.
We want to increase both the stakes and legitimacy of rites of passage in the world. By
delving into the issues we face, the work we do, and opening up a conversation, we can
bring this work to ever widening circles of engagement and influence. Through Confluence,
we intend to shine a light on the old ways while experimenting with the new, coming out
somewhere in between them. We humbly offer this journal as a space in which to grapple
with the ideas that compel us, not simply for ourselves but for our young. In it, let us
wrestle with life cycles, the thresholds between them, and the challenges of building
thriving, interdependent communities. Let Confluence be a vehicle for the unforeseen and
sometimes overlooked conversations just waiting to be had.
Let our work be predicated on the acceptance of these facts: nothing is stagnant; everything
is in motion; nothing is beyond improvement, or at least continued examination.
Let each issue be a careful and creative play, an open invitation to dialogue. Let it engage
in a consideration and reimagination of diverse perspectives that may not suggest answers,
but offer insight. And let us, in this endeavor, if we’re anything, be slow. Let us take our
time, be immersed, work for the slow burn, and allow for a meandering yet purposeful
walk in the shoes of others, for what we might glean in the walking.
In this first issue, you’ll find poetry and prose, academic papers and artistry, all of which
tackling the question: What are the pressing issues in contemporary rites of passage?
From an examination of the Bar and Bat Mitzvah to freeform poetry on the powerful and
sometimes contradictory nature of the call, our inaugural contributions are fierce, open,
and many.
It has been our great privilege to have so many contributors usher us, or lift us rather, out
of our daily contexts and into the liminal spaces of their own. We mark this moment of
convergence between creative minds and willing hands, who through grace and dedication,
offered themselves to a rigorous and passionate collaboration. For each of them, we

are deeply thankful, as we are for you, dear reader.
So let us end our beginning by invoking our intention that the ancestors and those yet
born may find a voice here, that we may “sing [them] as no one ever has,” and that our
work and movement stream through ever widening channels.
In gratitude,
The editors
Confluence Journal Editorial Team

Diaspora
Thoughts on
Journeying
by John Raux

In the summer of 1996, I left Kansas City to go to college in Los Angeles. It
was the first time I remember feeling displaced. The first year was hell. My
heart was with my friends, my family, my place. I was always talking about KC,
always calling back home, always struggling with the new and strange horizon
lines. It seems we never know what we have until its gone.
On my first return home, something changed. I found myself always talking of
LA, always projecting about future projects, already loosening the binds of the
familiar for an ever larger experience of unforeseen life. Home has a way of
finding its way to us when our vantage of place is on the move.
Diaspora literally means “through sowing, or spreading out”. In agricultural
terms, this displacement is the beginning of where the old life is transformed
into the new.
Many of my friends work with Bhutanese and Nepali refugees now living in
Kansas City, Kansas. My travels through the Himalayas and my friends have
taught me that the national boundaries do not make up our identities. The
refugee knows how precious home is, wherever that home may be found. In
you. In me. In here. In now. We’re all refugees sowing our lives in the land of
each other.

Internality
combat(me)
(hospitality)
{with)draw
ringing(close)
calling(bluffs)
mis(placed)intention
(honest)retention
flood(plain)
emotions(erratic)
arousing(numb)
explosion(decision)
remission(commission)
expressing (art)
fully realized
(incrementally)

Meandering
Conclusions
Ten years ago I sold most of my possessions in a garage sale of life changing proportions.
Without ever having camped two nights in a row, I went to the Mexican border
with the very real intention to hike the entire Pacific Crest Trail (PCT) into
Canada. To even think about my first week on the trail evokes tears. They are the
weird kind that come with memories feeling so uncomfortable that they are comedic.
I had read two guidebooks and made much of my gear by hand but none of that could
really prepare me for my time on the PCT. In my mind I was an expert when in
reality, I didn’t know what I was even doing on the trail. I wasn’t running away. My
only purpose was to finish.
On the first day I nearly ran out of water in the desert. I took a wrong turn and had
to bushwhack in shorts through thorns to get back to the trail. When the sun went
down, my headlamp revealed the eyes of the mountain lions or coyotes that had been
keeping watch. I was scared but my only choice was to keep moving. My sleeping pad
fell off of my backpack sometime earlier in the day. When I tried to sleep, lightning
struck 100 feet from me. My heart felt like it exploded and I have never moved so
fast and been so motivated in my entire life.
On my second day I actually slept. On my third day my sleeping pad was returned to
me by another hiker who also found my pedometer and sunglasses that I had
unknowingly dropped. He recommended that I shed my ice axe, etch-a-sketch and
about 20 pounds of books before I get into the big mountains. For the next 4
months, my name became Lost & Found.
Somewhere around the Three sisters in Oregon, I took a 20 mile accidental
detour onto an unmarked trail. I was more than a little lost and had the option
of turning back but stubbornly continued onward. I had plenty of water and

food and figured that if I just kept walking North I would run into the trail.
Worst case scenario, the next road crossing was probably within a two day’s
walk.
My lunch that day was on a summit of an unknown mountain overlooking my
favorite view during the whole of my hike. I was gazing at the speed of mountains
where two chains collided. The Sierras were vast granite slabs slowly
rising in contrast to the volcanic speed, color and sharpness of the Cascades.
My moment was abruptly interrupted by a cold wetness on my butt. I had accidentally
sat down on my water bladder and was wearing it. All of it. Panic took
over. As I was descending north I noticed animal tracks. I was getting good at
naming other hikers by their footwear. These were cougar prints that I was
following. My mind started racing every time I heard a sound. I was on edge.
And then there it was. A small spring flowing from the rock. I would live and
find my way back to the PCT thanks to the trail left by the big cat.
Deep in the Pasayten wilderness, in the northernmost reaches of Washington, I
could see the canadian alpine and the end of my hike was only a few days away.
I was forced to turn back by a blizzard, waist deep snow, frost bitten toes, and
my final encounter with a cougar. With tracks encircling my tent and survival
sirens going off in my head,
I still felt disappointed in myself. If I had just walked a little faster, or paid
more attention to not get lost so much, I would have made it. But the truth was
I was not lost, for once, and still had my life, my wits and a few extra cliff
bars. When tracing back my footsteps in the snow to the last road in America, I
found myself provoked to tears by the magnificent beauty and humbling scale
of the Cascade spires. My journey had not come to an embarrassing end, but
was in fact just continuing.

The Joy an
of Time T
movement
seasons
personal iden
difference a
out of sync pacin
wandering and wo
separation a
communicatio
decision/
sensation
shipping spat
hoping with etern

d Sorrow
ravelers
by moment
unravel
tities travel
nd distance
g through space
ndering through
nd embrace
n/connection
collision
relation
ial restraint
al unreasonability

The Courage of Becoming:
WSU 4-H Rite of Passage
by Michael Wallace, M.Ed.
Associate Professor,
WSU Regional Specialist
Larry Hobbs, M.A.
Lead Guide WSU 4-H Rite of Passage Program;
School of Lost Borders
Scott Vanderwey, MHP, M.Ed.
Associate Professor,
WSU Adventure Education Specialist
Once or twice a year, in the late spring or early summer, a handful of carefully
prepared and eager young people go into the deserts and mountains of central
Washington for a very specific purpose: to find the courage to become adults.
The WSU 4-H Rite of Passage (ROP) Program began as a partnership between
4-H Youth Development and the School of Lost Borders. Rite of Passage has
been offering coming of age ceremonies to youth and ongoing professional
development for adult wilderness guides and guides-in-training for over ten
years. A recent inquiry into the effects and efficacy of the program brought
almost immediate responses from several former participants. In addition to a
unanimous respect for the program’s ability to bring about personal growth and
transition, conversations with the respondents also revolved around how to
continue to support and strengthen this unique opportunity for others.
The Need
In our globalized society, youth face challenges to successful development and
maturation from a seemingly unlimited number of sources: peer pressure,
families in crisis, the increased availability of prescription and illegal drugs
(Johnston et al. 2010), several forms of media saturation (Carr 2010; Young
2009), “Nature Deficit Disorder” (Louv 2005) and an array of sedentary leisure
time activities (Tremblay, et al. 2011).

The last decade of child-rearing trends in America reveals increased, and
sometimes anxiety-driven, emphasis on academic and social achievement,
earlier emphasis on career planning (frequently in middle school) and high
stakes tests driving competitive placements (Dunnewold 2008). Despite this
push for increased competency in young people, researchers and child
development professionals have begun to report growing trends of delayed
adolescence and maturation (Arrnet,2000), growing social disenfranchisement
and alarming trends of increasing depression and mental illness in teens and
young adults (Becker 2015, Washington State Department of Social and Health
Services, 2015). Data trends following youth suicide indicate that young people
appear to be struggling more than preceding generations to find meaning and
purpose within their communities, and the number of youth attempting and
succeeding in suicides is on the rise (Healthy Youth Survey, 2014; Washington
State Department of Health, 2015).
A period of identity exploration is developmentally appropriate and encouraged
for pre-teen youth. Late adolescence traditionally signals a time to make
decisions, choose a career path and integrate communal roles for adulthood.
These decisions signal what is broadly defined as “identity achievement” (Marcia
1966). While there appears to be great emphasis to ensure the collegiate
trajectories of young people, giving them the skills and confidence to define
lives of quality and meaning has been lacking. (Brendtro et al. 1990). Neither
of these developmental opportunities (identity exploration or identity
achievement) can be attained by youth without some awakening and grounding
of their personal autonomy and identification with their own values.
The Rite of Passage
Both theory and research suggest that significant rites of passage for youth can
provide a respite from engaging in antisocial encoding and negative identity
construction (Dawson & Russell,2012; Moore & Russell 2002; Ewert et al.
2011). Rites of passage can offer alternatives to the increasingly negative
outcomes of differentiating through narcissism, substance abuse, thrill seeking
and the destructive disassociation from human empathy. Contact with the

natural world, and a period of isolation, offers teens a chance to hear
themselves and others more clearly (Knapp & Smith 2005) which can result in
greater commitments to their communities.
Wilderness Experience Programs (WEPs) have been a popular approach for
helping youth through challenging transitions. WEPs can be classified into
three types: therapeutic, personal-growth and educational. The 4-H Rite of
Passage Program is defined as a non-therapeutic personal-growth wilderness
experience program
(Dawson & Russell 2012). WEPs have been reported to enhance self-esteem and
personal empowerment measurements. (Harper and Russell 2008; Hartig et al.
1991; Moore and Russell 2002; Ewert et al. 2011). Due to their accountability
standards, Outdoor Behavioral Healthcare (OBH) therapeutic WEPs have
typically gathered greater data of outcomes than their personal growth program
counterparts. Some of the same measurement tools might be viable for use with
the personal growth focused WEP.
While the methods and outcomes of 4-H Rite of Passage may bear some
similarity to therapeutic WEP’s, its aims are developmental empowerment, not

ehavioral change. Rites of passage are founded on the extremely old practice
of marking life transitions with memorable, self-generated and
culturally-generated ceremonies. Building off of many global traditions, and
the seminal works of Steven Foster and Meredith Little (Foster & Little 1997),
the 4-H Rite of Passage Program was implemented to offer teens a very
structured process for initiating, recognizing and implementing communally
recognized, intentional transitions into adulthood. At the heart of these rites is
a personal challenge that requires participants to engage in an extended period
(72 hours) of self-reflection in the natural world. Of equal importance is the
time the field guides spend empowering participants to form or rescript positive
and coherent personal narratives that give them hope for the future. (Köber,
Schmiedek, Habermas, 2015). Focusing teens towards embracing their maturity,
rather than making it part of a “court ordered” program of correction, keeps the
full onus of the outcome in the hands of the participants. Youth are not pushed
into this circle, they come into it when they are ready. The growing field of
interpersonal neurobiology reaffirms the beneficial outcomes inherent when
young people are given the opportunity to integrate cognitive awareness and
construction of meaningful personal narrative. (Siegel 2012; Köber,
Schmiedek, Habermas, 2015).
Since its inception in 2003, the WSU 4-H Rite of Passage Program has
mentored and guided over 140 youth through their transitions to adulthood. In
addition, each year the program has introduced adults to the 4-H Rite of
Passage by offering guide trainings. Many of these individuals have become fully
trained guides and powerful program advocates. As of 2016 there were
approximately 75 adults in a queue eager to become 4-H ROP guides. Several of
these have branched off and used their training to assist other local WEPs and
youth programs.
Preparing Facilitators
The program has been in a continuous state of refinement since it began, with
adult and youth handbooks, (Foster et al. 1991, 2008) and a tiered process for
ROP guide professional development (WSU 2016). Beyond understanding the
steps of ceremonial preparation and the experiential pedagogy of “the four

shields” (Foster & Little
1999) there is a very clear
list of requirements for
becoming a Rite of Passage
guide, including first aid
training,
technical
wilderness survival training
and numerous field hours
shadowing lead guides. The
ROP guide has a very special
mentoring relationship with
transitioning youth, and a
”mirroring” discourse that is structured similarly to appreciative inquiry
(Cooperrider & Whitney 2005) and active/deep listening (Gordon 2003; Stine
1999). In short, the mirroring process builds on what is already there, rather
than looking for things to “fix.” The process leads to empowerment of the
participant and a recognition and honoring of their individual gifts. The
training expectations for Rite of Passage guides far exceed those of a traditional
4-H club leader, approximately 200 hours or three week long field experiences.
Many people who enter the training queue to become guides approach the task
with humility rather than ambition. The commitment to the program is
demonstrated by a strong communal vision.
Preparing Youth
The preparation of youth is taken very seriously. The intention of the program
is to support young people in claiming their adulthood, which means their
communities must be ready to recognize them as adults upon their return. The
process of “letting go” of the vestiges of the life one is leaving is known as
“severance.” Young people are encouraged to begin the process long before the
actual Rite of Passage ‘threshold” experience in the wilderness, and without a
doubt, the more serious a young person is about marking the transition, the
more successful the experience will be. Youth are trained in wilderness survival

and potential effects of the ceremonial experience (isolation, hunger, fear, the
possibility of real change). The threshold experience is more than just “going
out into the wilderness alone.” Teens are prepared with at least two days of
intensive group interviews, and reaffirmed by at least two days of intensive group
debriefing upon their return. The program’s effects are expected to manifest
(“incorporation”) for at least a year following the threshold experience.
Outcomes of a ROP experience can easily be bolstered through effective
community mentoring. Individuals who are concurrently training to become
guides can serve in their local communities as mentors, indispensable
participants in the severance and incorporation phases of the ROP.
Future Directions for the Rite of Passage Program:
Rite of Passage guides and “guides-in-training” have had numerous
conversations about building capacity in the program, seeking bridges to more
traditional audiences and supporting emerging adults following their
ceremonies.
A challenge for the 4-H Youth Development program has been that the ROP
experience is usually offered to teens that are on the cusp of exiting the youth
development program. Several people who have trained in the ROP program
have attempted to bridge that challenge by creating “pre-teen” ROP activities in
other educational venues, focusing on experiences more appropriate to the
developing needs of the emerging adolescent. Former ROP Program
participants are also often called upon to mentor their peers in preparing for
their ceremonies.
Discussion has also evolved around the need to engage the communities from
which the youth come. The ROP program does advocate 6 months to a year of
preparation before stepping into the actual wilderness experience, and another
year following the experience to make sure the knowledge of the threshold
experience takes hold. WSU ROP Program faculty and staff have recently
implemented a community mentoring handbook for guides-in-training that

assists in multiple ways: it informs the general public of the program’s purpose,
provides the guides-in-training with opportunities to develop their Rite of
Passage skills, and prepares youth through more intentional severance activities.
Community mentors do not require the full training required of guides.
The process of mentoring others through the ROP Program will be instrumental
in scaffolding the transitional experience for both youth and mentors. Exposure
to the language and pedagogy of the Rite of Passage before the ceremony will
help youth and guides communicate more deeply in the council circle. At the
request of several ROP guides-in-training, the newly written community
mentoring handbook also provides communities and families with guidance for
pre-teen coming of age ceremonies. The new publication includes program
evaluation tools, built from some of the same tools vetted by the 4-H Common
Measures evaluations constructed by National 4-H Council. These evaluations
are designed to measure healthy living, growth mind-set, self-esteem and career
college readiness that would be appropriate for Rite of Passage evaluation
(National 4H Council, 2015).
What Becomes
Past program evaluations of youth and adult participants in the WSU 4-H Rite
of Passage program revealed that the impacts to the individuals have been held
very close to the heart, and powerful intentions have resulted in a great deal of
community action. The youth in the program were evaluated using the
Rosenberg Self-Esteem Scale and the Children’s Hope Scale (Wallace, 2016).
Participants reported persisting effects that included improvement in mood,
attitude and altruistic social effects. Many adult participants have used the
experience to springboard into deeper ceremonial work, and sought out and
aligned with numerous organizations worldwide that embrace the vision of
transitional ceremonies for building stronger communities. For WSU 4-H the
vision is creating caring, capable and contributing citizens, and the 4-H Rite of
Passage has aided in reaching that vision.

References:
Arnett, J.
2000. Emerging Adulthood: A Theory of Development from the Late Teens
through the Twenties. American Psychologist. 55:5, 469-480.
Becker, S.
2015. This is Your Brain Online: The Impact of Digital Technology on Mental
Health [recorded slide presentation retrieved online 1/20/16] Michigan State
University Kaltura Media Space:
https://mediaspace.msu.edu/media/t/1_77c64xn4
Brendtro, L.K., Brokenleg, M., VanBockern, S.
2002. Reclaiming Youth at Risk: Our Hope for the Future. Solution Tree
Press, Bloomington, IN.
Carr, N.
2010. The Shallows: What the internet is doing to our brains. WW.Norton &
Co., New York, London.
Cooperrider, Whitney, Stavros.
2003. Appreciative Inquiry Handbook, Lakeshore Communications and
Berrett Koehler Publishers, Ohio, San Francisco.
Dawson, C.P. & Russell, K.C.
2012. Wilderness Experience Programs: A State-of-the-Knowledge
Summary. USDA Forest Service Proceedings, RMRS-P-66.
Dunnewold, A.
2007. Even June Cleaver Would Forget the Juice Box. Deerfield Beach, FL:
Health Communications, Inc.
Ewert, A.; Overholt, J.; Voight, A.; Wang, Chun Chieh.
2011. Understanding the transformative aspects of the wilderness and
protected lands experience upon human health. In: Watson, Alan;
Murrieta-Saldivar, Joaquin; McBride, Brooke, comps. Science and
Stewardship to Protect and Sustain Wilderness Values: Ninth World Wilderness
Congress Symposium; November 6-13, 2009; Meridá, Yucatán, Mexico.
Proceedings RMRS-P-64. Fort Collins, CO: U.S. Department of Agriculture,
Forest Service, Rocky Mountain Research Station: 140-146.
Foster, S. & Little, M.
1997. The Roaring of the Sacred River: The Wilderness Quest for Vision and
Self-Healing. Prentice Hall Press, New York, NY.
Foster, S.; Little, M.
1999. The Four Shields: The Initiatory Seasons of Human Nature. Big Pine,
CA: Lost Borders Press.

Foster, S. Little, M., Hobbs, L.
1991 Rite of Passage Leader Manual & Technical Safety Guide; edited for
4-H by Larry Hobbs (rev. 2012), School of Lost Borders, Lost Borders Press,
Big Pine, CA.
Foster, S., Little, M., Hobbs, L., Lerner, S.
2008. Rite of Passage Handbook: Coming of Age in the Wilderness, Youth
Edition. Lost Borders Press, Big Pine, CA.
Gordon, T.
2003. T.E.T. Teacher Effectiveness Training, Three Rivers Press, New
York, NY.
Harper, N. J.; Russell, K. C.
2008. Family involvement and outcome in adolescent wilderness treatment:
A mixed-methods evaluation. International Journal of Child and Family
Welfare. 1: 19–36.
Hartig, T.; Mang, M., Evans, G.W.
1991. Restorative effects of natural environment experiences. Environment
and Behavior. 23(1): 3-26.
Healthy Youth Survey, 2014
Washington State Department of Health, Office of the Superintendent of
Public Instruction, Department of Social and Health Services, Department of
Commerce, and Liquor Control Board. Olympia, WA. Data retrieved from:
http://www.askhys.net/ 4/1/2016,
Johnston, L.D., O’Malley, P.M., Bachman, J.G., Shulenberg, J.E.
2009. Monitoring the Future: National Results on Adolescent Drug Use:
Overview of Key Findings 2008, (NIH Publication No. 09-7401). Bethesda,
MD: National Institute on Drug Use.
Knapp, C.E. & Smith, T.E.
2005. Exploring the Power of Solo, Silence, and Solitude. Association for
Experiential Education, Boulder, CO.
Köber, C., Schmiedek, F., Habermas, T.
2015. Characterizing lifespan development of three aspects of coherence in
life narratives: a cohort-sequential study. Developmental Psychology. Vol. 51,
No. 2. 260-275.
Louv, R.
2005. Last Child in the Woods: Saving our children from nature deficit
disorder. Algonquin Books of Chapel Hill, Chapel Hill, NC.
Marcia, J. E.
(1966). Development and validation of ego identity status. Journal of

Personality and Social Psychology 3, pp. 551-558.
Moore, T., Russell, K. C.
2002. Studies of the use of wilderness for personal growth, therapy,
education, and leadership development: an annotation and evaluation.
Moscow, ID: University of Idaho, College of Natural Resources.
National 4-H Council
2015. 4-H Common Measures Reference Table, [retrieved online 1/13/16:]
http://www.4-h.org/resource-library/common-measures/
Siegel, D.
2012. Pocket Guide to Interpersonal Neurobiology: an integrative Handbook
of the Mind. W.W. Norton & Co., New York, N.Y.
Stine, A. 1999. Deep Listening. Circles on the Mountain, Fall 1999, No. 10.
San Rafael, CA.
Tremblay ,et al.
2011. Systematic review of sedentary behaviour and health indicators in
school-aged children and youth, International Journal of Behavioral
Nutrition and Physical Activity 2011,8:98 [retrieved online 1/13/16:]
http://www.ijbnpa.org/content/8/1/98
Wallace, M.L.
2016. 4-H Rite of Passage: Successfully Claiming Adulthood. WSU Impact
report. Retrieved on-line at
http://extension.wsu.edu/impact-reports/4-h-rite-of-passage/
Washington State Department of Health
2015. Washington State Suicide Prevention Plan. DOH 631-058. Olympia,
WA.
Washington State Department of Social and Health Services
2015. Transforming lives: student depression, suicide attempts increase.
Press Release: June 23, 2015. Olympia, WA.
Washington State University
2016. 4-H Rite of Passage, Adult Leadership Training Program, [webpage
retrieved 1/13/16]: http://4h.wsu.edu/challenge/rite/adultleadership.html
retrieved: 1/13/2016.
Young, K.S.
2009. Internet Addiction: The Emergence of a New Clinical Disorder
CyberPsychology & Behavior. January 2009, 1(3): 237-244. [Retrieved
online: 1/13/16]
http://online.liebertpub.com/doi/abs/10.1089/cpb.1998.1.237

A Critical Time
for Jewish Youth
Rethinking the Bar
and Bat Mitzvah
By Zelig Golden & Sarai Shapiro
Making Jewish Rites of Passage Meaningful and Relevant
In Judaism, boys supposedly become “young men” and girls supposedly become
“young women” when they turn thirteen. Over the centuries, ceremonies have
emerged to honor this rite of passage. The Bar Mitzvah, “son of the
commandments,” and Bat Mitzvah, “daughter of the commandments,” has become
the standard ceremony where tweens learn Hebrew, Torah, and prayer and on
their day, lead the community as a prayer leader and teacher. For some this
provides a powerful rite of passage.
However, we also see the bar and bat mitzvah fail to address the urgent needs
teens face today. While current bar and bat mitzvahs often provide a meaningful
initiation into Judaism, preparing children to perform the prayer leadership,
read from the Torah, and teach something before the community, they often fall
short of meeting youth where they’re really at. We face a critical time on earth,
and youth are facing challenging messages in modern culture as they are forming
their identities. It is more important than ever to provide support for our youth
as they move toward adulthood. While Jewish tradition provides a basket of
support and values that can carry our youth through this time, all too often, we
miss the mark when it comes to making Judaism relevant in their lives or
providing a Jewish compass with which to navigate the rest of their lives.
Jewish parents, educators and leaders are now asking crucial questions about
how to use this rite of passage to effectively engage Jewish youth in Judaism. The
problems of a party-centric approach, or overemphasizing the ritual itself, came
up repeatedly at the recent Jewish Futures Conference, focused on the “Role of
the Bar and Bat Mitzvah in America Today”. People across the Jewish world are
waking up to see that we are missing a key opportunity for this transition to be
meaningful and transformative.
Research illuminates the concern felt in the room during the conference.
Upward of 60 percent of Jewish youth consider bar and bat mitzvahs the end —
not the beginning — of a Jewish journey, because it doesn’t speak to them
personally. A Brandeis University study, “Being a Jewish Teenager in America:
Trying to Make It,” concluded that the b’nai mitzvah essentially fails to meet the
real-world needs of adolescents, particularly in its failure to empower
adolescents with more responsibility in their lives.

It seems that the ‘traditional’ approach to bar and bat mitzvah misses the mark
by focusing on the indoctrination of Jewish knowledge and Jewish practice,
valued by the older generations, rather than looking at each youth and asking,
what do the really need to be transition into their next stage of life as healthy,
happy humans. The b’nai mitzvah comes at the end of childhood when, ideally,
youth begin to discover their individual gifts, venture further from the safety of
the nest, take more responsibility and learn to make their own choices. If we
want youth to succeed, we must make sure they have access to the physical,
psychological, and spiritual tools necessary for a safe passage into their teen
years. Conversely, if we want our traditions to remain relevant, they must be in
service to our youth, not the other way around.
So, how to address this meaningfully? In “Redesigning Jewish Education for the
21st Century,” Jonathan Woocher concludes that we can remedy this with
“life-centered” approaches that are relevant to students’ lives. This necessitates
creating programs that provide embodied experiences informed by Jewish
tradition that allow for valuable life lessons to be learned. Experiences that
involve physical challenges, doing things beyond one’s previous ability, being
part of a community and working with others all create fertile ground for these
lessons to be learned.
Meet Youth Where They Are
While we think about the next generation of Jewish youth, we can draw
inspiration from other cultures that have made this transition meaningful and
relevant. After all, this transition has been happening since the beginning of
human history — and tribes throughout the world have designed processes for a
safe passage through what can be the most precarious threshold of a person’s
life.
What does it mean, then, to meet a child at the threshold of adolescence? It
means giving them tools and trials that mirror the challenges of pending
adulthood, preparing them to thrive in their new adult lives, which benefits the
individual while helping to ensure the resiliency of the entire community.
But how? As we explored different approaches to answering the call for
“life-centered” bar and bat mitzvah education, we found a few universal
elements that support the transition into becoming a responsible, healthy
teenager. For example, the 8 Shields Institute has studied indigenous knowledge
systems from across the world to distill some of the critical elements that can
support the continuity of healthy, intact and highly connective indigenous
cultures. The following elements are a few key aspects of developing culturally
relevant and personally transformational rites of passage.
The Wilderness
Judaism is an ancient, indigenous tradition. Judaism’s entire Torah narrative
revolves around experiences in the wilderness. Reconnecting to these ancient
roots is essential. Take the story of Avram, for example, who was instructed to

leave his family and go to himself. Avram’s story is the first archetypal rite of
passage — leave home so you can find your own path. And where does Avram go
after leaving home? He first visits Alon Moreh, Hebrew for “teacher tree,” where
he then receives his vision (Genesis 12:6).
Moses learns of his mission while in the wilderness alone. Miriam
encounters the well of water only after arriving in the wilderness. Jacob
receives his new name, Israel, after wresting with an angel in the wilderness
all night lone. The Torah teaches us over and over that we find ourselves and
our mission in the mirror of nature. Especially during this time when our
youth spend more time on cell phones and computers, it is critical to give
them undistracted time to connect to what is real in the natural world.
The Edge
To grow out of being a child, one must take risks to test one’s own power and
discover one’s own limits. The wilderness provides a perfect venue to push the
edges of our youth through activities like a night swim in a cold pond, lighting
and tending fire, sitting alone in nature, and traveling through the dark of
night. Well-designed edge experiences provide opportunities to transcend one’s
limited beliefs and discover new possibilities.

The Mentor
The role of parents is to raise and protect children. Parents cannot raise
children alone, which is where mentors come in. Children thrive when adults
they admire guide them and invite them on exciting, challenging experiences
that awaken their innate curiosity and passions.
The Village
For people to grow successfully into their next developmental stage, they need
community support and guidance. Witnessing and reflection from others around
them allows them to better see themselves and fully grow into a new life.
Honoring Difference
At this age, boys and girls tend to enter into different processes of physical and
emotional transformation. Having a safe space to explore these changes is a
critical part of coming of age, while being mindful to create skill building and
challenge opportunities that avoid outdated gender stereotypes.
Taking Kids to the Edge, Embracing Ancient Wisdom
For thousands of years in cultures the world over, rites of passage brought
children into the next phase of their lives with self-awareness and confidence,
in part by recognizing how integral these core elements are.
Joseph Campbell masterfully describes the mythological “hero’s journey” on
which each of us must embark to make the passage into our true adulthood. We
must shed the old life that has become too small and go through an “ordeal” to
claim our gifts and step onto this new path.
Pushing boundaries epitomizes this time of transition. This is a time of
differentiation from parents, whose primary role is to rear and protect their
children. In healthy indigenous cultures throughout time, non-parental
mentors would take youth away from their parents — taking them “to the edge”
in safe and healthy ways.
Without such support, modern teens unconsciously seek initiation through
precarious behaviors such as high-risk sports or explorations of drugs, alcohol,
and unsafe sexual activity. Ask parents about the transition from childhood to
adolescence, and odds are you’ll hear about a descent into pop culture and peer
pressure that leaves them feeling alienated as their loving, creative children
become aloof, disconnected teenagers.
By providing meaningful experiences that help teens develop the confidence and
skills they need to be independent individuals, we can help our youth avoid
fulfilling the modern American stereotype: rebellious, rude, unmoored, and
untrustworthy.
Wilderness Torah has developed one approach to re-connecting Jewish youth to

a life-centered rite-of-passage through B’naiture, a two year Jewish
nature-based mentorship that culminates in an overnight wilderness solo where
youth kindle and tend their own fire. We have witnessed this transform their
lives, giving youth more confidence and grace, and a deeper sense of pride in
their ancestral heritage.
Young people are excited to be given challenges and opportunities to explore
their own gifts and edges, while parents are proud witnesses to the lasting impact
of their children’s positive transformations. Who wouldn’t be pleased to find
their child “more grounded, taking more initiative, and more aware of the world
around him,” as one father described the changes he witnessed in his son
through his experience in B’naiture.
Drawing from our ancient wellspring of Jewish teachings, and lessons from other
indigenous cultures around the world, it is now time to embrace this new–old
way of supporting and mentoring our youth into a successful future. When youth
are truly met where they are at in this crucial life stage, we will see respectful,
communicative, and helpful youth who find meaning in lighting Shabbat candles
and grow into adults who have the confidence and awareness to live a life of tikkun
olam, true service to humanity.
In cultivating meaningful, life-centered, transformational rites of passage
experiences like B’naiture, we also meet the needs of the new generations while
honoring the needs of those who have come before. For, if keeping our youth
engaged and excited about their heritage and the birthright of their ancient
traditions, which is consistently a priority for the older generations, then
meeting the younger generations where they are is key. Once we meet them where
youth most need to be met, with the basket of cultural gifts in service to their
growth, exploration, and joy, then once they cross the threshold, they certainly
will look back and become curious and committed to the very thing that brought
them to a vibrant and connected life. This is how we simultaneously serve our
youth during this critical life stage, while creating continuity in our ancient
cultures at this critical time in world history.

Initiation and
Rites of Passage
by Bill Plotkin
*Article originally published in Circles on the Mountain, gratefully republished here with
permission from the author and original publisher
I’ve been wondering what we mean by “initiation.” There seem to be several
possibilities. If, as guides, we say we’re offering initiation experiences, what do
we mean? And what is the relationship between initiation and rites of passage?
In recent decades, the Western world has rediscovered the vital importance of
initiation. We’ve recognized that over a span of many centuries we had lost
something essential on the journey to becoming fully human. We’re remembering
there’s something crucial that children need at puberty to guide them into a
healthy adolescence. We’re remembering there’s something young men (and even
middle-aged men) need in order to help them attain what is sometimes called
“true manhood.” We’re remembering there’s something young women (and even
middle-aged women) need to enable them to embrace the full promise of
womanhood.
Most generally, I see three different meanings of “initiation,” corresponding to
the beginning, middle, and end of a journey of personal change:
●
inception: the start of a process of transformation from one state of being
to another; the first step of a journey (at its root, “initiation” means to
begin, to enter upon)
●
the journey itself: the process of transformation from one state to another,
a journey that might last months or years; being betwixt and between the old
and new, in limbo, a liminal state; the journey includes practices and
ceremonies to quicken the transformation and often instruction in
mysteries and ritual knowledge

●
the final passage: the shift into a new state of being; the completion of the
journey
When we speak about initiation, we might be referring to any one of these three
aspects of the journey.
But, to make things a bit more complicated (it’s unavoidable), there seem to be
two very different kinds of transitions people refer to as initiations:
●
social changes (including vocational, religious, therapeutic, and
academic): acquiring a new social role (such as married, parent,
debutante, divorced, retired) or religious status (confirmation and other
attainments of religious majority) or religious role (novice, monk, priest,
priestess) or academic standing (freshman, graduate, PhD candidate,
associate professor, dean) or chronological/ biological state (maiden,
mother, crone) or therapeutic status (in a healing process, in recovery,
healed) or acquiring new membership or a new role in a social group,
fraternity or sorority, gang, trade union, or secret society
●
psychospiritual transformations: major shifts in one’s existential place in
the world and the accompanying changes in consciousness; death-rebirth
passages; what Mircea Eliade referred to as “a basic change in existential
condition” such as major life-stage passages (for example, birth,
attainment of self-awareness, puberty, start of true adulthood or
elderhood, death), spiritual conversions or illuminations (satori,
enlightenment, encounters with the sacred or divine, wrestling with
angels), other experiences that change your world (first experience of sex,
romance, ESP, appreciating the difference between soul and Spirit,
experiencing the cosmos as conscious and intelligent, or the implacable
reality of death)
These are two very different categories of transitions. Most social changes do not
entail significant psychospiritual shifts. You can get married without any

fundamental change in your consciousness or world. You can faithfully go
through all steps of an “initiation ritual” without being deeply changed in any
way whatsoever, even if at the end you’re given new robes or a new title and
people slap you on the back and treat you differently.
Conversely, most psychospiritual transformations entail no changes in social
status (or vocational, religious, or academic standing). Although you might be
thunderstruck by seeing the face of God for the first time or by your first
encounter with the mysteries of your soul, perhaps no one notices or treats you
any different — and your boss doesn’t give you a promotion and no university
confers upon you an honorary degree.
But some transitions are both social and psychospiritual; or one kind of change
triggers the other. For example, after giving birth, perhaps the world is truly a
different place, your consciousness permanently shifted. Or you’re wounded in
combat, receive a purple star or bronze medal (a change in military status), but
also have your first indelible experience of the evil of war or the reality of
mortality, a profound shift that permanently alters your life. Or, after your first
time in space, you’re inducted into the guild of veteran astronauts but, like
Edgar Mitchell, you’ve also had a profound experience of Earth as a living being,
an experience that forever changes you and your experience of what the world is.
Or, as a Buddhist monk, you experience satori, a Roshi recognizes this, and
you’re asked to be a dharma teacher.
When we speak of initiation of either of the two kinds, we might mean the inception
of the journey, the journey itself, or the completion of the journey. So, doing
the math, that makes at least six sorts of things we might mean when we say
“initiation.” For example, the inception of a social-religious journey: “There’ll
be an initiation ceremony for Peter when he enters the seminary.” The process of
a psychospiritual initiation journey: “By the fall of 1914, Carl Jung was several
months into his multi-year confrontation with the unconscious.” A
social-academic final passage: “Carlin has graduated from art school; Sunday is the
initiation (commencement) ceremony.” Both a social and psychospiritual
passage: “During her 13th year, Rebecca and her family joined several other

families at a forest camp for a weeklong puberty rite.”
The long ceremony of the vision fast can help facilitate or mark any of the six
kinds of initiations — or, in some cases, none of them — depending on such
things as the intent of the guides and participants, the life stage and
psychospiritual preparedness of the participant, and the design of the ceremony.
With most psychospiritual transformations, the passage is the fruit of a process or
journey, often a rather long one of several months or more. No process, no
passage. As guides, do we accompany people through their entire journey — or
only mark its end with a ceremony? With many social transitions, in contrast,
there might be little to no process (e.g., a wedding with no engagement period;
or a weekend initiation ritual with little or no preparation). Major life passages
usually require a lengthy initiatory process, usually the entire preceding life
stage.
One last distinction regarding initiations: There are two kinds of circumstances
— having to do with the agent of change — in which people undergo
transformations of any of the six kinds:
●
Mystery changes you, shifts your psychospiritual center of gravity,
sometimes with the supplemental support of an initiation guide or an
entheogenic substance (for the word Mystery, you can substitute life, soul,
Spirit, psyche, world, etc.)
●
another person changes you or confers the change upon you: an initiator,
guru, priest, rabbi, academic dean, gang leader, superior officer, ritual
guide, or elder (“I now pronounce you husband and wife,” “You are now a
man,” “Welcome to the sisterhood,” etc.) — or perhaps you confer it upon
yourself (e.g., by crossing a physical threshold)
Major life passages, such as attaining true adfulthood, are always a matter of Mystery shifting our
psychospiritual center of gravity. We cannot do this for ourselves and no one can do it for us,
including through a rite of passage.

When it comes to psychospiritual transformations, rites of passage are ceremonial
ways of marking or celebrating (not causing) the psychospiritual shift brought
about by Mystery. In contrast, with rites of passage for social changes, the shift in
social status is not merely marked by the rite but caused by the rite and conferred
by the officiant of the rite (or by a whole community).
At Animas Valley Institute, we use the word “initiation” primarily to refer to one
kind of psychospiritual transformation, the one we call Soul Initiation, by which
we mean either the process (“the journey of Soul Initiation,” which usually spans
several months or years) or the completion of that process (the passage of Soul
Initiation).
The passage of Soul Initiation is only one of several major life passages possible
in a full human life, but one experienced by perhaps only 10% of contemporary
Western people. This is the passage from psychological late adolescence to true
adulthood, a psychospiritual transformation earned in part by success with the
tasks of the archetypal Wanderer, but ultimately brought about and conferred by
Mystery. Ideally this passage is also recognized, marked, celebrated, and
supported by a community, perhaps partly by way of a rite of passage.
Every major life passage is a psychospiritual transformation in two ways: It is a
completion of one initiatory process (the previous stage) and an inception of a
new one (the next stage). Puberty is an initiation in this sense — the end of
childhood and the inception of adolescence. This is also true for eco-awakening
(a first visceral experience of the world as thoroughly animate and of ourselves as
native members of such a world). And for Soul Initiation. Birth, too, of course.
And the attainment of conscious self-awareness, which occurs around the 4th
birthday and which van Gennep referred to as Naming. Following Soul Initiation,
there are (by my count) four additional major life passages possible, each of
which can be thought of as psychospiritual initiations, the final of these being
death.

Celebrate with Story
by Gail Burkett
I wish to foster interesting conversations along a fine plait of issues. Perhaps you
can visualize how these pressing issues might be woven together. The first strand
of the plait is arrested development, a real and tragic occurrence.
Holding the center strand, similar to a sweet smelling Sweetgrass braid, youngers
and olders both need to move through the fire of initiation to feel the honored
position in their clan as Initiates and Elders. They will step forward together and
bring ceremony to all others. The final issue which completes the braid is our
current challenges, one of the good elemental forms in Rites of Passage. As a
collective of practitioners, many feel we are inside of a liminal space together
now, building tradition through ceremonies. For the challenges ahead, I pray we
practice perseverance and patience and good dialogues to expand our circles.
Begin Where We Are
Every human experiences profound transformations. Ordinary change is so
subtle it’s often overlooked but this is the true nature of initiation. In the drama
of life seeking wholeness, do we understand how Rite of Passage ceremonies
compliment transformations?
It’s true, consciousness continues to expand contributing to our collective
evolution; so many lack the tools, the mentoring, or a visionary awareness about
how to grow up. Sadly many never do; others only grow to a certain point. When
the mind and body leave spirit and emotion behind, maturity is impossible and
ego rules. Such a split causes suffering; do you remember a time when an
unforgettable cascade of events felt like the Earth shifting; in the alchemy of
unity, did transformation eventually happen? Must we accept happenstance
change or could we invite the observance of change through ceremony? Could we
teach such ceremonial observations to our children so they may look forward to

their next stage of maturity?
When unspoken desires linger, a festering begins. Sometimes trauma provides a
breakthrough; each person’s life-force or Soul is unimaginably clever. Accidents
and illnesses may be disguised as tricksters bringing fresh choices. Look inside
stories of change. Without ceremony, life seems to bounce between hard knocks.
When one’s mind finally accepts an end to suffering, the sensitive and mysterious
parts of one’s Soul accepts guidance from Spirit which beckons from the next
Threshold. Some will be guided by intuition and some by mentors, but changing
the energy of trauma enough for a breakthrough, this is the phenomenal work of
initiations.
The inner desire for wholeness, for reunion and coming back together, is all
powerful and may indeed cause a cascade of change. Relief creates a new normal,
but does this outcome support and strengthen the individual and the community?
Did the call to change receive satisfaction? Did a positive transformation occur?
Story Connects Us
Could you imagine a world where change becomes ceremonially wrapped and
something to look forward to, especially the after-glow gifts of peace and harmony
within oneself?
Those recovering from deep wounds of living, who dared to step up to personal
growth, and especially those who shared their courageous action with a few others
to receive a send-off and a welcome return, these folks are the lucky ones who
experience a Rite of Passage ceremony. Courage is honored by a community circle
gathered to close liminal time with the act of listening to the tale. The ritual of
storytelling often begins with the exasperation of denying growth and owning the
need for change. A space made sacred by listeners often reveals wholeness—where
mind and body merge again with emotion and Soul. Such wholeness arrives in
silence and is meant to be shared because the teller has more to learn. These
pillars of wholeness—mind, body, emotions and Soul—begin to expand together
after a ceremony that includes storytelling.

Simply said, sharing in a community circle is needed to complete a Rite of
Passage; this allows the initiate to experience welcome encouragement for
exploring his or her revelations. When family and friends gather around to hear
of the trials which came before and during liminal time, the riches of such a Rite
of Passage journey affect every witness. A quickening happens in relationships,
an environment charged with relief of suffering also produces ecstatic hope for
the entire Village. Who among us recognize these needs and patterns? Do you
agree your friends and family might benefit from personal breakthroughs?
I am a carrier of this tradition. My own breakthrough in 1996 was so remarkable
that my life turned a few degrees, higher purpose emerged out of the darkest
night, and I committed to bring Rites of Passage to the culture, which I define as
broad and inclusive. Beginning in women’s gatherings, in workshops and
seminars, and with the collective ears of an Elders’ Council, I have listened
deeply to teachers carrying parts and pieces of a new tradition. Because of our
incredible diversity in America, our common culture of new and old immigrants
comingling with native peoples demands patience, but do you see how we’ve been
rewarded with miraculous ways to communicate? Once I envisioned a 40 year
dedication to bring rituals and ceremonies to the Village for the celebration of
all peoples; we’re experiencing a positive crescendo at 20 years. This is the
mid-point of my vision. We need only patience and perseverance; I support a
movement where all Elders and all Youth join hands, and where everyone,
including Adults and Children, experience Rite of Passage ceremonies. I feel
wildly hopeful, our dance will be beautiful.
An Alchemy
Patience and practice, these are our best tools: Parents and practitioners alike
need these holy qualities to bring to the children something we did not receive
for ourselves. Several years ago, I saw this paradox clearly. How could we give
away something like these ceremonial rituals of severance and return when we did
not receive them for ourselves?

After years of women’s ceremonies, I wish to re-story a recent ceremony. Elders,
receiving the tradition of Nine Passages, took a year in very slow motion, to
remember all seven Thresholds because we had missed celebrating them before. It
was a delightful and too-brief experience. Soon we formed a strong circle of
initiates and offered a second group this new tradition we had received for
ourselves. This very act of beginning again, deepened our experience of a
ceremonial initiation and sacred gift: Giving away something sacred, a Rite of
Passage ceremony, has become our right. Women’s circles connected us to a
common cause.
Women and men, through our growing networks, can easily address this lack of
ceremonies for Rites of Passage if the paradigm shifts just a little more. Gather,
plan to cross Thresholds together. Elders first, then, as surely as the Earth turns
on her axis, we will feel the urge to give it away. Women connecting to men and
babies, receive a ceremony and then pay it forward.
Allow maturity to become a group research project. The steps seem so simple.
Here is a brief outline. Spend one or two months planning to cross Thresholds
together, prepare for liminal journeys through the dark nights of winter. Step
into liminal bubbles where you only need to listen and accept the challenge to
heal. After solo time, gather to close the portal and experience group ecstasy. You
will each learn something different and tell a unique story, this is the way to know
your own story more intimately. The freedom to soar with kindred spirits will
shine through initiate faces, no matter the age or the station. Most important:
Find many ways to share your story with others.
I encourage this holistic experience for all Elders. Every one of our
grandchildren will reap the benefits of our stories. Most leaders have personal
stories. One of our responsibilities is adding our voice to this library of
knowledge and experience. Practice is the key. We are all learning what it means
to bring Rites of Passage to the youngest and the oldest among us.
Through long observations, I have been able to view the four pillars of
development and twice that number of transformations. At Birth, a Soul comes

for a spiritual experience and brings his or her unique contract with Death. The
progression of development over-lays the Earth’s shifting axis creating seasons,
this provides us with labels for maturity: Child, Youth, Adult, and Elder. Because
we need the older generations to bring the younger generations to ceremony, I
have applied the theory of simultaneity. If we began only with Birth, a longer time
would be needed before that baby would be an Elder. If we begin with babies and
grandfolks, soon everyone in the middle will be touched by Village ceremonies
and people will step forward when their Threshold beckons.
Philosophy
Using the twin lenses of healer and teacher while observing and studying, nine
distinct biological changes emerged from the mists. Counting Birth and Death,
the dramatic bracket passages, biology serves as change agent throughout life.
There are many hidden agents of change in personal life—births, weddings,
graduations, and divorce, for example, yet the Elders revealed nine biological
changes that we all have in common.
Humans beings mature in a reflection of the Medicine Wheel handed down
through Indigenous ancestral lineages. Viewing each of the seasonal
days—Equinoxes and Solstices—plus the midpoint days between the season
markers, can you see how the early and late stages of adulthood precisely reflect
the two parts to Autumn? Seeing into all of the stages of development, a profound
truth emerges: Human development follows the Earth’s tipping axis. Feeling
reverence for my indigenous relations, I opened the Medicine Wheel into a Spiral
for inclusive teachings. Individuation progresses all through life. Expanded, the
Life Spiral (see figure 1) includes nine stages of development and illustrates how
Death is our constant companion.

Fig. 1: Life Spiral Developed for Nine Passages by Gail Burkett & Elders
Patience is our highest calling now, a practice to use and feel tested by. Most of
us can see how civilization is breaking down and grief is ever present. To help
bring consciousness to maturity, we encourage simultaneous ceremonies all
around the Spiral. Patience is one of the great gifts of this vision. Let us

persevere; Rite of Passage ceremonies will knit our Villages into beautiful
interlocking designs. On the road ahead, we will need this strength, from the
grassroots up.
I am deeply grateful for so many practitioners who step forward with spiritual
intentions to bring the conversation, to deliver the experience, to hold so many
containers at once. With all my heart I believe Rite of Passage traditions will be
a human right in less than seven generations into the future.
Rituals that bring honor to natural life stages enrich each person’s journey in
evolved and elegant ways. Rather than probing the darkness, the light of
ceremony will guide our way forward. Rites of Passage provide a consistent
storyline for maturity and serves well even through Death.
Creating new traditions to celebrate the sacred nature of change and the way
stories are gathered into a bundle and shared, this is holy work. A glow of hope
radiates from those who have found this consciousness in the past two decades.
Initiate celebrants have a story that will impact listeners; like a precious gift it
needs to be shared around central fires and dinner tables, and even during quiet
nature moments.

My Nature is Hunger
(Selections)
by
Luis J.
Rodriguez
The Calling
The calling came to me while I languished
in my room, while I whittled away my youth
in jail cells and damp barrio fields.
It brought me to life, out of captivity,
in a street-scarred and tattooed place

I called body.
Until then I waited silently,
a deafening clamor in my head,
but voiceless to all around,
hidden from America’s eyes,
a brown boy without a name,
I would sing into a solitary
tape recorder, music never to be heard.
I would write my thoughts
in scrambled English;
I would take photos in my mind
—plan out new parks, bushy green, concrete free,
new places to play and think.
Waiting. Then it came. The calling.
It brought me out of my room.
It forced me to escape night captors
in street prisons.
It called me to war, to be writer,
to be scientist and march with the soldiers
of change.
It called me from the shadows, out of the wreckage
of my barrio—from among those
who did not exist.
I waited all of 16 years for this time.
Somehow, unexpected, I was called.

The Object of Intent
is to Get There.
“I am in the world to change the world.”
-Muriel Rukesyer
One lifetime meets another lifetime
in a constant lifetime of wars.
Leaning cities greet us at every station
and every wound points to the same place.
If your unique pain cancels out my unique pain
then there is nothing unique about pain.
What’s left to do
but carry your troubles to where they’re going;
once there, you stumble on the rest of us.

Nightfall
When prisons become the fastest growth industry
Our minds and hearts become the imprisoned
When the past of blood and conquest is denied
The land gives back this blood in torrents
When war is the only imagination of the people
The people’s imagination becomes an insurrection
When we sacrifice lives, including our children’s
Evil becomes as common as breathing
When truth scares us to apathy
Our only truths come from the most fantastic lies
When enemies are whoever our leaders say they
are
We won’t know an enemy from a rainbow
When power and wealth drives social policy
All policies are subject to poetic death
When my son asks, do I have to go to war?
A father’s duty is to war against war first
When people say peace is the absence of conflict
They have no idea what they’re talking about
When war forces us to die outside of ourselves,
We have to learn to live from inside our bones.
I read the newspapers today

and the climate reports again proclaimed
perpetual nightfall.
I read the newspapers and saw that things
are worse for our children then they were for us.
I turned on the TV and found the darkening
pulling us along fast-moving swollen rivers,
where we grasp at unstable stones and loose
Branches
only to be swept away into the shadows
next to “welcome” doormats and canary cages.
Our leaders have called in the troops
with one or two syllable declarations.
Imagination is a casualty of this war
as are poetic language and moral consistency.
Despite millions taking to the streets against war
we go to war anyway because, hey, we got the
weapons.
This is a democracy that doesn’t care that people
care.
This is a country that fights evil with guns
although this is evil’s playground,
that opposes affirmative action in colleges
but pushes affirmative action in the military,
that has no vision, although there’s plenty to see,
that has no dreams, although there’s plenty of
Sleeping,
that denies reality, although there’s plenty
of reality shows.

Walk with the young, America,
be young, again, America,
be among the defiant and awake,
solid in their dreams.
Be the revolution in the marrow
where passions, ideals, fervors,
purposes and courage
are not just something
people had in history books,
but what we have to possess everyday,
anytime repression, injustice,
fear and greed
gather like night riders
about the gallop
through our living rooms.
Where will your fingers take you when you can no
longer
trace the lines on your mother’s face? When will a
child’s
cry stop being the breath of morning? As war
becomes
the milk in our cereal, the rain on our sill, the
constant
rattle beneath our car’s hood—so much a part of
everything—
we lose the conception of life without war.
we lose what it us to be alive without killing.
I see the lost youth of America

finding their way
with plenty to fight for, not just against.
Thousands marching across the land,
walking out of schools, putting up signs,
and talking the ears off their friends.
Rigorous, animated, and brave
instead of sad and silent down the hallways.
Education cannot be confined to fenced buildings.
It is in the heart, at home, in the parks, in the
mall.
Schools don't teach, you say?
Then choose to learn anyway.
Fight for the schools, but never stop accepting
that with caring, with community,
education is everywhere.
The parents of the dead Iragi War soldier
have pictures of their daughter on a mantle
with photos of childhood school faces
and softball teams next to certificates and
trophies.
These are monuments to their quiet complicity,
their confused collaboration
in her sacrifice--something they must never
acknowledge even as their tragic mistake
haunts their sullen walk in every room of the
house

Tía Chucha
Every few years Tía Chucha would visit the family
in a tornado of song and open us up
as if we were an overripe avocado.
She was a dumpy, black-haired
creature of upheaval who often came unannounced
with a bag of presents, including homemade
perfumes and colognes that smelled something like
rotting fish on a hot day at the tuna cannery.
They said she was crazy. Oh sure, she once ran out naked
to catch the postman with a letter that didn’t belong to us.
I mean, she had this annoying habit of boarding city buses
and singing at the top of her voice—one bus driver
even refused to go on until she got off.
But crazy?
To me, she was the wisp of the wind’s freedom,
a music-maker who once tried to teach me guitar
but ended up singing and singing,
me listening, and her singing
until I put the instrument down
and watched the clock click the lesson time away.
I didn’t learn guitar, but I learned something
about her craving for the new, the unbroken,
so she could break it. Periodically she banished herself
from the family—and was the better for it.
I secretly admired Tía Chucha.
She was always quick with a story,

another “Pepito” joke or a hand-written lyric
that she would produce regardless of the occasion.
She was a despot of desire,
uncontainable as a splash of water
on a varnished table.
I wanted to remove the layers
of unnatural seeing,
the way Tía Chucha beheld
the world, with first eyes,
like an infant who can discern
the elixir within milk.
I wanted to be one of the prizes
she stuffed into her rumpled bag.

Painting 1:
José Gurvich, Cosmic Man in Primary Colors, 1967
Painting II:
José Gurvich, Untitled, 1954
*Images courtesy of Museo Gurvish, published via public domain

Bearing Witness:
Exploring Rites of Passage
as a Supportive Framework
for Transgender Youth
by Laura E. Parker-Schneider
and Taylor E. Solymosy-Poole
Naropa University
Humankind has been engaging in rites of passage since the beginning of time.
Arnold van Gennep (1909/2004) coined the term “rite of passage” and defined it
as a ritualistic practice, or set of practices, denoting or marking the transition
of a person from one stage of life to the next. All rites of passage require the
individual to shed their current roles, identities, self-concepts, and societal
obligations, and pass through a space of change before resuming their new roles
and identities in society. Bell (2003) adapted van Gennep’s rite of passage three
stage model that incorporates separation, transition, and reincorporation as its
core components.
Rites of passage marking transitions through developmental stages in life have
traditionally been celebrated within a community context. However, modern
western society no longer marks these transitions with traditional community
rituals in a worthwhile way, and this lack of rites of passage negatively impacts the
healthy development of people and culture (Scott, n.d.). In recent years, rites of
passage programs have been created outside typical communities. These programs
and program models, which have spawned from traditional rites of passage, are
the focus of this paper.
One of the benefits of rites of passage experiences for youth is the opportunity
for safe exploration and identity development. Rite of passage experiences for
youth help individuals address some of the inherent uncertainty and struggle

usually associated with adolescence. The space to explore and continue
developing identity during such a confusing time as adolescence could be
especially impactful for youth who are also from marginalized communities,
such as the Transgender
community.
Through web-based research, the authors reviewed inclusivity of and
accessibility for Transgender youth within many current rites of passage
programs and experiences. Additionally, through personal interviews, the
authors examined approaches to working with common themes in transition
through rites of passage experiences. The authors, viewing transition related to
Transgender identities as a rite of passage, discuss increasing accessibility to
current rites of passage programs, as well as propose the development of
Transgender youth-specific rites of passage offerings to honor, support, and
bear witness to the experiences of Transgender youth.
Community Context and Considerations
In order to understand the importance of creating accessibility for Transgender
youth, subsequently referred to as Trans youth, in current rites of passage
programming and experiences, as well as the need for Trans-specific rites of
passage programs and experiences, a basic understanding of the Trans
community and Trans issues is needed. Gender identity is an individual’s
internal sense of gender, and gender expression is how an individual manifests
their gender to the outside world. A transgender individual is someone whose
gender identity does not align with the sex they were assigned at birth. A
cisgender individual is someone whose gender identity aligns with the sex that
individual was assigned at birth. Non-binary is an umbrella term that
encompasses gender identities that are outside of man or woman, inclusive of
both man and woman, or in between man and woman. Transition in the life of a
Trans person is defined by that person (Parker & Solymosy-Poole, 2016). This
process can include surgery, hormones, name and pronoun changes, and many
other things. Sometimes, transition includes none of these things. Some view
transition as life-long, while others view transition as a period of time with a
beginning and an ending. When the authors refer to transition within the Trans

community, the definition of transition being used is however the person who is
transitioning defines transition in their own life.
In much the same way, it is important to note that there is some fluidity in the
definitions of the previously stated terms within the Trans community,
especially due to how each individual claims different terms as identities. For
example, some individuals may identify their gender as non-binary, rather using
non-binary as an umbrella term. Further, some individuals who identify as
non-binary do not identify as Transgender. Rather than seeking to use absolute
definitions for terminology, it is the commonly-accepted practice recommended
by the Trans community to listen to, respect, and use the terms that Trans
individuals use to define their lives.
image courtesy of Trans Life & Liberation Series
Best practices for working with members of the Trans community require that
professionals not only have an understanding of the community, but also an
understanding of issues faced by the community. Individuals in the Trans
community face many issues due to marginalization, and youth are particularly
at risk (Parker, 2015). When considering other marginalized identities such
as race, class, and ability, oppression experienced by Trans youth is
compounded for those at the intersections of their transgender identities and

other identities. For this reason it is important for professionals to understand
the issues faced by Trans youth, as well as issues found at the intersection of
their transgender identity and others such as race, class, and ability (Parker,
2015).
Rates of trauma due to violence are much higher among transgender youth than
those of their cisgender peers (Grant, Mottet, Tanis, Harrison, Herman, and
Keisling, 2011). Additionally, transgender youth are at a higher risk of
homelessness (Hunt and Moodie-Mills, 2012; Keuroghlian, Shtasel, and
Bassuk, 2014). Self-harm and suicide rates among transgender youth are
higher, as are rates of substance
abuse and risky sexual behaviors (Quintana, Rosenthal, and Krehely, 2010;
National Child Traumatic Stress Network, 2006; Hunt and Moodie-Mills,
2012; Advocates for youth, 2013). Those within the transgender community who
carry additional marginalized identities are at greater risk for violence; lack of
access to resources, jobs and housing; and risky behaviors.
According to the National Transgender Discrimination Survey by the National
Center for Transgender Equality and the National Gay and Lesbian Task Force
(Grant, et. al, 2011), of the respondents who expressed a Transgender identity
or gender non-conformity in grades K-12
78% reported experiencing harassment,
35% percent reported experiencing physical violence,
12% reported sexual assault.
15% reported harassment was so severe that they left school
51% who were harassed, physically or sexually assaulted, or expelled because
of their gender identity or expression reported having attempted suicide
76% of respondents who were assaulted by teachers or staff alone reported
having attempted suicide
The violence is not limited to schools. Trans youth experience violence in
homes, shelters, on the streets, in detention and treatment centers, in
hospitals, and many other settings (Grant, et. al, 2011; Quintana, et. al, 2010;

Hunt and Moodie-Mills, 2012; Advocates for Youth, 2013). Seventy-seven
percent of clients at a youth homeless shelter in New York City reported they
had “experienced physical or emotional abuse, including assault, sexual assault,
and even attempted murder at the hands of their families” after being rejected
for their queer or Trans identities (Quintana, et. al, 2010, p. 9).
Approximately one fifth of transgender individuals who participated in the
National Transgender Discrimination Survey had experienced violence at the
hands of a family member because of their gender identity (Grant, et. al, 2011;
Advocates for Youth, 2013).
Repeatedly, research has shown that queer and Trans youth are overrepresented
in the homeless youth population (Quintana, et. al, 2010). It is estimated that
twenty to forty percent of homeless youth identify as queer or Trans despite
making up only five to seven percent of the overall youth population (Quintana,
et. al, 2010). These youth often end up on the streets as a result of rejection by
family (National Child Traumatic Stress Network, 2006; Advocates for Youth,
2013; Hunt and Moodie-Mills, 2012).

Addressing Critical Issues Through Rites of Passage Programming
The authors reviewed the websites of over 30 different programs that resulted
from the electronic search. Although the authors did not run any formal
statistical analysis, it appears that well over half of these programs mentioned
working with LGBTQ+, or Trans youth specifically. Almost exclusively, these
programs and services were therapeutic in nature and focused on the treatment
of mental health issues. No organizations offered rites of passage programs
uniquely for Trans youth.
This review of current program offerings showed a general absence of Trans
specific rites of passage programs. If Trans-specific programs or services do
exist, they are not easily or readily available. The authors wish to make it
explicit that this search and review of current programs and offerings is not
exhaustive or definitive. Traditional indigenous, as well as other
non-traditional community-based rites of passage likely exist. However, there is
clearly a lack of program offerings for the larger Trans youth population, as
evidenced by their lack of internet visibility. In today’s modern society, it is
increasingly important to ensure that programs are both visible and accessible
which necessitates having a strong web presence for populations where
traditional practices have been lost.
Current Trans-Friendly Program Offerings
Although the authors were unable to find Trans-specific rites of passage
programs, there are two organizations that offer programs to the LGBTQ+
community that are specifically inclusive of Trans youth. Both programs are
named Queer Quest, but are run by different organizations. The first Queer
Quest offering is through The School of Lost Borders. Their website states that
the rite of passage offering for 2017 entails a seven day Vision Fast that is
intended to give members of the LGBTQ+ community an opportunity to explore
“what it means to be a queer and grow into adulthood,” while working with other
members of the LGBTQ+ community (School Of Lost Borders, 2016). The

second Queer Quest is offered through The Make Trybe Center for
Transformative Design. Their Queer Quest program offers five two-hour group
sessions, a weekend trip, and a follow up session over seven weeks which “offers
identity exploration and sacred space specifically for LGBTQ+ youth and adults”
(Make Trybe Center for Transformative Design, 2015). Although the Make
Trybe Queer Quest does not restrict its population to youth only, it does appear
to make a concerted effort to cater to the specific needs of youth. While it is
unlikely that these are the only two programs that offer rites of passage
experiences inclusive of Trans youth, they appear to be the most readily
accessible for prospective participants due to ease of internet searchability.
Increasing Accessibility of Current Rites of Passage Programs
In conducting the web-based search for rites of passage programs and
experiences, the authors were looking for any organization that explicitly
indicated that the organization was LGBTQ+ friendly and Trans-friendly
specifically. For the purposes of this article, the authors define inclusivity as the
admission of Trans youth to programs, while accessibility indicates that an
organization is working toward their program not being harmful toward Trans
youth based on their Trans identities. It is important to note that many of the
programs and experiences found in the web-based search only indicated
inclusivity on their web pages, rather than accessibility. Although LGBTQ+
youth can show up and be a part of the experiences, the organizations
responsible for the rites of passage offerings do not indicate that the programs
and experiences have been redeveloped in ways that specifically meet the needs
of Trans youth. Many organizations give no indication what it means to them to
be “Trans-friendly.” Some organizations address accessibility for Trans youth by
stating on their websites that youth can choose to be in the gendered group that
matches their affirmed gender, rather than the gender they were assigned at
birth. Although this approach can be affirming of many binary Trans youth,
oftentimes organizations only have a boys group and a girls group, leaving many
non-binary Trans youth without an affirming choice.

Making current rites of passage programs and experiences accessible for Trans
youth needs to begin before Trans youth engage in a rite of passage experience.
That is, organizations should begin working now to make their programs
accessible as an intentional forethought, rather than an incidental afterthought.
There are many ways current rite of passage programs can become more
accessible to Trans youth. Asking youth who they are, what they want to be
called, and how they want to be referred to is one. Additionally, normalizing
hygiene discussions related to menstruation for all participants, regardless of
gender, is another. Splitting groups based on a different qualifier rather than
gender would be another. Groups can be divided by age groups or interests.
Youth can be given more than two choices, told a story to explain each group,
and be allowed to choose for themselves what group feels empowering to them,
as was done by a pair of guides in Boulder, Colorado with their development of
the “Sun, Moon, and Star Society” (Sinopoulos-Lloyd & Sinopoulos-Lloyd).
Staff can be trained to notice the ways they make cisnormative assumptions about
how adulthood might look for youth who are participating in programs that are
supporting that youth’s transition to young adulthood. That training should not
stop at direct-care staff. All employees and volunteers should be trained to best
serve Trans youth in ways that make programs more accessible and less harmful
toward youth. Further, Trans adult role models actively seeking the opportunity
to work with youth from their community can be hired to co-lead these
programs. However, this must be an opportunity the adult is seeking rather than
the organization tokenizing Trans people for the sake of the program.
Additionally, when Trans youth show up at organizations currently offering
youth focused rites of passage programs and experiences, those organizations
should create space for Trans youth to also honor transition related to their
Trans identities. For many Trans youth who are transitioning, it is difficult to
separate their transition into young adulthood from their transition related to
their Trans identity. At the same time organizations create the space for Trans
youth to honor transition, it is also necessary for those organizations to
understand that some Trans youth may not need or want support around their

gender identity. Thus, professionals are reminded that the participant is
inclined to set their own intentions, and professionals should encourage the
experience be youth-centered and youth-led.
In considering designing programs that cater specifically to the needs of Trans
youth, it is necessary to incorporate the voice of the Trans community. As
previously discussed, it is inappropriate to include Trans individuals in
leadership and development roles as tokenizing them for a semblance of diversity.
Instead, it is the responsibility of those currently in leadership roles to create
programs and experiences that provide safe and inclusive spaces that encourage
the inclusion of people from diverse backgrounds.
Creating Trans Youth-Specific Rites of Passage
Adolescence is often a time that individuals begin to intentionally and
consciously explore who they are. It can be a confusing period in a person’s life,
and it can also be an opportunity for significant personal growth. Transgender
individuals face markedly more societal adversity than cisgender individuals in
this exploration, not only in terms of gender and sexuality, but also in their sense
of self and their role in the community. Rites of passage programs are uniquely
suited to provide a structured, safe, and inclusive space for Trans youth to engage
in a personal investigation, while being in community with other Trans people
who are on the same path.
Participants seek out programs like rites of passage programs with a specific
purpose in mind. They rely on the facilitators of the program to create a
framework in which to explore their purpose. Here, a distinction must be drawn
between goal directed and intention directed experiences. Part of the potency of
a rite of passage experience lies within inexplicable nature of the liminal stage.
It is in this stage that that change takes place. Participants are encouraged to
explore who they are without the burden of their social roles and identities.
Goals inherently restrict the free exploration of self within the liminal space by
requiring the participant to reach or achieve some target. Because of the limited
focus of a goal, participants who are goal directed, are not in a position to look

for and receive experiences outside of their course. In contrast, intentions are
open ended. An intention has direction without a precise outcome. When
participants begin a rite of passage and enter the liminal space with intentions,
they tend to be more open to meet aspects of themselves and of the world that
they were unaware of when they began their rite of passage.
For Trans youth, the distinction between goal directed and intention directed
programs becomes especially meaningful in relation to exploration of gender
and sexuality. All too often, people working with Trans youth assume that
gender and sexuality are aspects that participants are confused about and are
seeking to explore. However, this mindset creates a facilitator led, goal directed
environment that may stifle growth if this is not the direction an individual
wants to go. Facilitators may guide participants to solidify and clarify their
intentions, but should not judge or suggest goals or motives.
Although guidance around exploring gender, sexuality, sense of self, and any
other aspect should be provided by those leading the program, the authors
advise that the purpose of rites of passage experiences for Trans youth should
only focus on these themes if directed by the participant. The purpose, then, of
rites of passage experiences for Trans youth, should be to provide a space for
participants to share their stories and be in relationship with other members of
their community who have a shared experience. Most programs provide a space
for cisgender youths to explore their adolescence and growth into adulthood.
Programs designed to give Trans youth the same levels of support in exploring
their unique circumstances on their own terms are vital.
One of the most powerful aspects of rite of passage experiences is the
community that forms between members (Bodkin & Sartor, 2005). Trans youth
often do not have access to the same level of community support as cisgender
youth. The strength and profundity that can exist within a group of fellow rite
of passage participants may be especially meaningful for those who do not
experience this level of support in their daily lives. For the benefit of the
participants, it is paramount that facilitators of rites of passage experiences
keep in mind that, despite a sense of commonality, group members are

encouraged to share, disclose, and participate in the group based on their level
of comfort, not the expectations of the facilitator or peers.
Through interviews with Trans individuals, the authors found that two other
commonly reported aspects of transition in the lives of Trans youth correspond
to established rite of passage practices. The first was the aspect of crossing
thresholds, and the second was allowing for severance from existing aspects of
the self through the metaphorical death and rebirth.
In rites of passage work, a threshold is both a general and specific term. A
threshold represents a space between two realities. It marks the boundary
between the everyday life of an individual, and the liminal space of change,
growth, death, and life that is the heart of a rite of passage. Practically, a
threshold is often a physical passage that participants pass; participants may
traverse a sacred spiral drawn in the dirt, walk under a bent tree, or simply step
over a line in the sand. Often, this crossing of the physical threshold is
accompanied by a psychological threshold crossing in which the participant’s
conscious choice to engage with their experience is affirmed. Participants are
asked to examine both the positive and negative aspects of themselves and their
experience, and to leave their personal story behind. The step of leaving one’s
story behind at the threshold, creates a space to investigate the self without the
bias of personal history.
By crossing a threshold, participants cross from one reality into a liminal space,
and eventually return to the world they left. However, the potential power of a
rite of passage is such that people are so changed by their experience, that they,
and the world they re-enter, is often not recognizable from the one they left. In
considering thresholds during transition in the life of a Trans individual, those
who undergo aspects of transition such as surgery and hormones as part of their
rite of passage may return to the world as a physically unrecognizable person.
Further, many aspects of the rite of passage, may result in the Trans individual
being greeted or perceived differently by their world.
For Trans youth, the experience of engaging in council practice with other Trans
youth may be particularly powerful. Council practice is a gathering that gives
each member of the group a chance to speak their truth (Zimmerman & Coyle,

1997). The intention in council is that each member is able to speak without
over thinking their words, so that what is shared is what is true in that moment,
rather than what the participant thinks sounds best. It is simply a time to be
witnessed, and to witness the experience of others (Zimmerman & Coyle, 1997).
Because of the adversity that Trans youth face, their personal story may be full
of painful memories, negative self-perception, and lack of community support
and care. By allowing these aspects to temporarily die away, participants may
become more aware of what role these aspects play in their lives, and may make
room for other self-realizations that were previously overshadowed. The
intention is to allow Trans youth to have an experience separate from their
stories, as well as to develop a sense of commonality.
In conversations and interviews with members of the Trans community, several
people spoke to the meaningfulness of allowing the roles and expectations
forced on them by a biased society to symbolically die away. Like transition in
general, this movement is deeply personal and unique to the individual. At
times, our stories and histories take the place of self-identity; we define our
beings by who we and others expect us to be. All people are vulnerable to
defining their self-identity by their occupation, history, experience, by what
they can, or should do; individuals from marginalized communities may be
especially vulnerable to defining self in terms of societal roles. However, this
type of self-identification tends to cloud the uniqueness of the individual and
can prevent them from stepping into their true self. This is particularly true
considering the lack of safety for Trans individuals who are able to step into
their authentic selves. Rites of passage create a specific space for the symbolic
death of story to take place. Threshold ceremonies provide an intentional
space, and give express permission for participants to leave the stories of who
they are supposed to be behind as they enter the liminal stage, and change the
question from “Who am I supposed to be?” to “Who am I?”.
Why Create Trans-Specific Rites of Passage
When reviewing the rates of violence discussed at the beginning of this article,
and considering the marginalization faced by Trans youth at the hands of
educators, medical and mental health professionals, cisgender peers, and even

family members, it seems apparent why Trans-specific rites of passage
programming and experiences for youth need to be developed. Within the Trans
community, there is one international event observed (Williams, 2015). That
event, Transgender Day of Remembrance, is a time where members of the Trans
community collectively grieve for members of the Trans community who were
murdered or lost to suicide within the last year. Through seeing violence toward
others like them, Trans youth are at the stage in life where they are becoming
ever more aware of the hatred, fear, and misunderstanding much of the world
has for Trans individuals. Thus, the authors are challenging you, the reader to
stand up, in a culture that is constantly being violent toward Trans people, and
create change through celebrating the beauty in the lives of Trans youth. Trans
youth deserve to be celebrated and witnessed in allowing themselves to be their
authentic selves, despite being in a world that would have otherwise. Developing
Trans-specific rites of passage programs and experiences, as well as increasing
accessibility of current rites of passage programs to Trans youth, allow others to
honor, celebrate, and bear witness to Trans youth as they step out of trying to
be what others expect of them, and move into living as who they are.

Resources
Bell, B. (2003).
The rites of passage and outdoor education: Critical concerns for effective
programming. Journal of Experiential Education, 26(1), 41-50
Bodkin, M., Sartor, L. (2005).
The rites of passage vision quest. In C. Knapp and T.E. Smith, (Eds).
Exploring the power of solo, silence, and solitude, (pp. 37-47). Boulder,
CO: Association for Experiential Education.
Dentice, D., & Dietert, M. (2015).
Liminal spaces and the transgender experience. Theory in Action, 69-96.
doi:10.3798/tia.1937-0237.15010
Grant, J. M., Mottet, L. A., Tanis, J., Harrison, J., Herman, J. L., and
Keisling, M. (2011).
Injustice at every turn: A report of the national transgender discrimination
survey. Washington: National Center for Transgender
Equality and National Gay and Lesbian Task Force, 2011
Keuroghlian, A. S., Shtasel, D., Bassuk, E. L. (2014).
Out on the street: A public health and policy agenda for lesbian, gay,
bisexual, and transgender youth who are homeless. American Journal of
Orthopsychiatry, 84(1), 66-72.
Parker, L. E. (2015).
Working with transgender youth: A wilderness therapy intervention
(Unpublished master’s thesis). Naropa University, Boulder, CO
Parker, L. E. & Solymosy-Poole, T. E. (2016).
Transition as a Rite of Passage: Creating ritual and ceremony to honor
transition in the lives of transgender individuals. Presentation, The National

Wilderness Therapy Symposium, Park City, UT.
Quintana, N. S, Rosenthal, J., and Krehely, J. (2010).
On the streets: The federal response to gay and transgender homeless youth.
Center for American Progress. Retrieved from:
https://cdn.americanprogress.org/wp-content/uploads/issues/2010/06/pdf/lgb
tyouthhomelessness.pdf
School of Lost Borders (2016).
2017 Youth queer quest. Retrieved from
http://schooloflostborders.org/content/2017-youth-queer-quest-recommende
d-ages-16-19
Scott, W. (n.d.).
Rites of passage and the story of our times. Retrieved from:
http://schooloflostborders.org/content/rites-passage-and-story-our-times-wil
l-scott
Singh, A. A. (2013).
Transgender youth of color and resilience: Negotiating oppression and
finding support. Sex Roles, 68(11-12), 690-702. Retrieved from:
http://search.ebscohost.com.ezproxy.naropa.edu:2048/login.aspx?direct=true
&db=sih&AN=87563776&site=ehost-live
Sinopoulos-Lloyd, S. & Sinopoulos-Lloyd, P. (2016).
Sun, Moon, and Star Society: The gift of the in-between people. Speech,
Feet on the Earth Programs, Boulder, CO.
Make Trybe Center for Transformative Design (2015).
Seek vision. Retrieved from http://www.maketrybe.org/quests/
The National Child Traumatic Stress Network (2006).
Trauma among lesbian, gay, bisexual, transgender, or questioning youth.
Culture and Trauma Brief, 1(2). Retrieved from:

http://www.nctsnet.org/nctsn_assets/pdfs/culture_and_trauma_brief_LGBTQ_y
outh.pdf
Van Gennep, A. (2004).
The rites of passage (M. Vizedom, G. L. Caffee, Trans.). Routledge,
London, England. (Original work published 1909)
Williams, C. (2015).
A trans advocate’s perspective on Trans 101 questions. The TransAdvocate.
Retrieved 19 September 2016, from
http://transadvocate.com/a-trans-advocates-perspective-on-trans-101-questio
ns_n_14906.htm
Zimmerman, J.M., Coyle, V. (1997).
The way of council. Bramble Books, Las Vegas

The Midd
by Chris Henrikso
From The Fire
by Chris Henrikson
My ancestors came to me
Between the seams of Sweatlodge dreams
With a request for healing
Hearts muffled & torn by dead silence born
From horrors too big to face
Seeking grace on sacred ground
Paved with false promises
My ancestors came to me
To claim responsibility
For the rape and enslavement of millions
Of one, your son
Who was once elder, chief, healer
Of a tribe that knew nature and beauty
Like the river knows tears
My ancestors’ fears fed flames
That consumed original names & songs
Turned ancient healing rites to wrongs
Harnessed hell for profits that today
Build prisons to contain the same shame
Under different names:
Bloods, Crips, Surenos, Nortenos
Hatred fueled by wounds
That live in unmarked tombs
Watery graves between home and here
There are days when we are all slaves to fear
Smoking, drinking, fucking
To forget the dead and dying
Flying bombs far beyond backyards

le Passage
n and Tylor Code
Where bullets trace scars in night skies
Ripped wide by cries for help
How can one explain a baby
Sold like crack cocaine
As blood rains from her mother’s womb?
My ancestors came to me
With that blood on their hands
And the blood of every man-child
Murdered in drive-bys by living lies
Too high to heal
Running the streets between destiny & deceit
Every village burned
Every girl turned out by broken boys
Once token toys tossed aside
By uncles drunk on Night Train
Still staggering into children’s bedrooms
Mimicking slave masters orchestrating disasters
For future generations to deny
My ancestors came to me
With tears in their eyes
And taught me a song
That belongs to you & you & you
And maybe someday
Me too.

I Am He
by Taylor Code
I am he who has been given life
By way of death
The moment the Middle Passage opened
Over blood warm water
Into a hurricane of pain
I set sail
Stripped of my name
Through the battle of Gettysburg
And beyond the bus boycotts of the South
My soul ship-wrecked on the shores of Los Angeles
When people stopped fighting with fists
And started shooting to kill
The most undesirable parts of themselves
And since I looked like so many of them
Seven bullets have found their home
In my plantation-branded flesh
I am he who has been given life
By way of death
Through the stress of a broken home
Dad a slave to opium dreams
Mom arguing with voices she can't see
Sisters giving birth to babies of their own
Death and me have been tight
Since I was three
I am he who has been given life
By way of death
Fear buried in
a tear-stained pillow

My peers said I'm too square
To be cool
So books became my enemies
And the streets became school
I've been the fool who trades gold
For materials that depreciate with time
The hustler who hustles himself
Slangin’ quarters for a dime
I am he who has been given life
By way of death
As I remember to appreciate
The gift of my next breath

The Growing Life
of a Child
by Ben Anthony
Out of the Box
I was lost in the box called life…In it,
I
I wanted learning
but my education was deafening
I wanted truth
but my reality faked its root
I wanted to buy the right counsel
but my mind controller got me its left sell
I wanted to be free
but my pursuit turned a tree
I wanted information
but my vision brought me deformation
I wanted wellness
but my state showed illness
I wanted food
but my money was rude
I wanted a wife
but my life mirrored a knife!
I wanted the clarity of pleasure
but my naked eyes saw the dullness of pressure
I wanted to live forever
but my death was to question For Ever
I wanted peace
but my perception reflected unease
II
I wanted to know about people

ut my understanding was a fumble
I wanted to be everyone’s friend
but my experience was the pal’s end
I wanted to be rich
but my efforts didn’t catch a fish!
I wanted direction
but my limitation was the obstruction
I wanted to know the ‘why’ to everything happening
but my answer had to cry to all prevailing
I wanted to invest in good
but my previous return showed “fooled”
I wanted to scream because of pains
but my calmness showed up because of gains
III
I wanted people to hear my voice
but my quest was a noise
I wanted money
but my struggle was funny!
I wanted to know why the world was divided
but the response was: “Its control is what’s favorited”
I wanted to know what happens after death
but my physical life told me I was on earth
I wanted to tell people my experience
but my words failed me in their presence
I wanted to know if I knew what I know
but my existence replied with a “NO!”
I wanted to find myself through my works
but my inner-self whispered:
“If you want to find yourself, then think Out Of the Box!”

The Growing Life
of a Child
The moment she knows a ‘seed’ has been sown,
All hands would be put in place
So that the seed would have a face
Its care would be of great grace
Everyone involved-man and wife-would work hard
To ensure the seed is not shown the Red Card too early
She would begin to eat healthy food for it to grow well
She would have to endure the pains to avoid the wrong sell
She goes for regular Ante-natal care;
Given the right medication;
told what to eat and what not;
This would continue
Until she is due for delivery…
When it’s time,
The pain experienced in the Room of Labour ushers need for the grown seed
Everyone connected to her is happy that the she has come to stay
She cries aloud to stamp her presence
Tears of joy fill the place
as all present are on hand to carry her, turn by turn…
From a-day-old to a Five-year-old child…
All wares are bought
Family members are in deep thought
Over the baby state
Friends and the community come visiting
Admiring the cute-looking baby
She begins to see the world days after
She begins to sense the mother’s smell
Her breast, voice and cuddle soon attracts her
She attaches herself to her mother more than anyone else
Her mother is her first companion
She smiles and cries to gain attention of all

She sucks her breast to quench the hunger thirst.
She sleeps under her arms
As the days go by,
she sees the need to leave her comfort zone.
From being cuddled all the time by her mother
she tries to crawl.
Being closely watched by her loving mother,
She makes a fall
Her hands and feet are stronger as she attempts to crawl
She soon finds the perfect position
She plays around on her own at times
Her mother is there to cuddle her
If she hits her body against the floor
Her food soon changes;
From breast feeding comes some slightly hard foods
that she would have to start chewing
She cries out
Because her comfort zone of breast-feeding is about changing
After sometime, she is used to the change
Ten months later, she can not only crawl, walk,
she understand the language of her mother!
Her world of fantasy gradually fades
as she faces the real world at age one
She is made to learn the ABC, 123 identities;
Set to go to school at age two
Prepared to go on simple errands by her mother at age three
Told what to do and what not at ages three and four
Her world changes when she is being scolded by her mother
for the things she did but was told they were wrong
She is no longer pampered

As she used to four years ago
Her formative years of training and learning had just begun…
Ages six to Twelve…
She is expected to become the best student in school
and well-behaved at home
She is expected to read her books
And carry out assigned domestic chores in the house
She is expected to play with her friends during the day
to come home, read, ear, sleep and prepare for school the next day
Her body changes as she grows older;
She is taller than she used to be
When she was seven
Her mom always loves her
but a touch of discipline is followed.
As she moves on with her elementary education,
she works hard to pass exams
to gain promotion to higher levels,
followed up by his mom
and teachers at school.
She looks at her mates in school
and admires their lifestyle
She then takes it home
only for his mom to caution her
At ten, she feels the need to ask some questions
Her mother answers her questions not seriously
but realizes one thing:
the growing life of her daughter will soon be over…
She prepares for her final exam
to leave the used-to elementary education
for another new one…the high school
At ages 11 and 12

She begins to experience what her mom had earlier realized:
“The passing Away of The Growing Life of a Child”

The Man; the
Over-grown Boy
I
He is fully grown;
Maturity is his crown
He takes on responsibility;
Task carrying is his ability
He is independent;
Service rendering becomes the evident
He decides what he wants;
Situations make the counts
He contributes his quota to the family;
Ideas become what he disseminates actually
He is a leader;
Giving instruction to become the feeder
He is living by the law;
Crime is not a character flaw
He is ambitious;
Goal setting defeats the ambiguity
He is a role model;
Others stare at that propel
He is generous;
Yet the needs of people are enormous
He is a teacher;
The Student is the attention catcher
He is a faithful person;
His spouse is the reason
He is rich;
That has been his wish
He admits his wrongs;
That makes him strong
And…

II
He is still an over-grown child
His big skin still hides his puerile mind
He still loves to dream
His fantasies are the heights of realm
He still likes toys
His favourite cars are his Lorries
He still seeks for attention
His spouse would mention
He still frowns at competition from his contemporaries
His thought feels this will not be temporary
He still wants to be cuddled
His wife’s care is the revealed
He still dislikes not having his desires most of the time
His aim is intended not to be cut-off at his prime
He still wishes to be the boy child he was
His attitude seldom says the cause
He still remembers the sweet childhood years
His archived cloth section reveals the wears
He still leaves with the fragments of boyhood
His approach to situations tells the ‘little boy’ of his manhood
He still the man with the over-grown boy look
His living wish of being a child is in his subconscious hook.
zzzzz

The Father’s Weight
of Responsability
He’s the head of the house
He has many activities to browse
He has us to take care of
He is occupied with things to get rid off
He has to ensure the upkeep of the home
He has to do the required before he gets to the tomb
He makes sure we are in good health
He has to go out there to make the wealth
He is always on the move
He has to make sure we’re in the home’s grove
He teaches us values
He makes sure the school makes us pay our dues
He carries everyone along on his shoulder of maturity
That’s dad’s weight of responsibility.

The Woman; the
Grown Girl
She has come of age!
She smiles;
Her face speaks of her aura
She has an a beautiful spirit
That draws men’s attention
She is the pride of her parents
Her character is her pride
She is in love with everyone
Her intelligence is admirable
She is the cynosure of all eyes
Her loving presence is felt by all
She is an experience to behold
Her readiness for greater aspirations invites others to her
She is married to the right man
Her home is built with beautiful children---sons and daughters
And yet…
She is still has the girlish mind
Her good childhood experiences she remembers
Her make-overs is still her body consultant
She still makes use of the mirror
Her love for what she liked as a girl still lingers
She is still “daddy’s little girl”
Her admiration for fashion is still not changed
She still spends on things she doesn’t really need
She still craves for care;
even after age seventy
She still wants the world to understand her,
though she can’t really understand herself
Her friends are the known Grown Girls
She still sees herself as the grown girl,
despite being married for fifty years.

The Mother’s
Resilience
The home is need of many things
Dad is not even present to observe certain things
She has to rise up to the occasion
This is not her responsibility
but things have to be put in place
She strives to get us what we need
at the expense of her happiness
She goes through difficulties to get them
This alone is her very happiness
She watches us grow into adults
Her tears of joy is felt in our lives
She is the happiest woman in the world
when we are all doing well
If not, she walks the work
to see we’re better than we used to be
Her commitment towards us is forever
Even if married,
she still looks after us
Her love for us has endured for the years
She is all for us till death separate us
That’s mom’s resilience.

The Mother’s Passion
She is passionate about everything
but not carried away by anything
She has the flair for good fashion
but my upbringing is her mission
She desires a good home for herself
but my up-keep is her vision
She likes to watch the television
but nurturing me to be responsible is her decision
She does not wait for the reign of winter
but teaches me on how to play the Life Waiter
She is seldom with her best friend
but her concern is where I went
She does most of the household chores
but she wants me to wash what I wore
She teaches me how to be cool
but always insists I go to school
She provides what I need
but takes care of my weed
She makes sure my things are not tampered
but ensures that I am not over-pampered
She scolds me when I am wrong
but her love for me fights for her when I feel too strong
She is fond of me always
but ensures I am disciplined in all ways
She plays with me whenever she has the chance
but does not allow it get to me when she travels to France
Mom’s passion knows no bounds
but her all decisions create the demarcated grounds.

Family
I am the symbol of unity
I am the showcase of magnanimity
I am the reason for marriage
I am not regarding age
I am the room where my members rage
(Yet) I am the reason for the home
I am the husband’s and wife’s tome
I am the reason man and wife stay warm
I am the inspiration behind children
I am the very society’s pen
I am “Love Reign Supreme”
I ensure all members are at their prime
I put the needed effects in the home on time
“Who are you?” asks Mr. Rhyme.
I simply reply: I am Family.

The Making The Mother’s of Self
in the Resilience
Light of the Tree
I’m Rooted in Self-discovery
The home need of many things
Dad is not even present to observe certain things
I’m Stemming out She in has Self-realization
to rise up to the occasion
This is not her responsibility
I’m Branching but forth things Self-Dynamism
have to be put in place
She strives to get us what we need
I’m Leaving in at the the process expense of of Self-completion
her happiness
She goes through difficulties to get them
I’m Flowering in This Self-propagation
alone is her very happiness
She watches us grow into adults
I’m Fruiting in Her Self-Productivity
tears of joy is felt in our lives
She is the happiest woman in the world
when we are all doing well
If not, she walks the work
to see we’re better than we used to be
Her commitment towards us is forever
Even if married,
she still looks after us
Her love for us has endured for the years
She is all for us till death separate us
That’s mom’s resilience.

The RITE Way
a Review
by Bret Stephenson
Only five words into David Blumenkrantz’
Coming of Age the Rite Way, he challenges us
to look at the ‘right’ way to help our youth
come of age in a healthier way than is the
current trend. The powerful connotation of
the term rite of passage as a major life
transition has been watered down over the
decades to include everything from getting a
driver’s license to each step of the corporate
ladder.
Blumenkrantz reminds us up front that the
rite of passage process for youth is a ‘right’
that we adults have let slip away in modern
times. In our effort to protect them from these ancient and powerful rituals we
have inadvertently harmed them by taking away the clear path to healthy
adulthood, and more importantly, manhood and womanhood.
Coming of Age the Rite Way encourages us to look at many aspects of modern
ROP work with youth. His work on community development is nothing short of
brilliant, painting us a picture of what a community needs to do to develop and
maintain a process for helping its youth come of age healthily. Almost all of us
rite of passage practitioners have run into the wall knowing our rite of passage
approaches reach most kids in a good way, but then they go home to a lack of
community and family support and the internal changes seldom solidify.
I’m as guilty as anyone of following the fun and sexiness of providing direct rite
of passage programs with people, then trying to convince them to go home and
build a support model to back up the rite of passage process. David

Blumenkrantz has opened my eyes, admittedly reluctantly, to the realization that
I must develop a community of support first, to reveal and reap the full
potential of the rite of passage process. If we do not follow this critical
sequence, Blumenkrantz points out that we are limiting the effectiveness of ROP
or other community approaches by not developing community awareness and
support beforehand.
I had to ponder this for a while. Applying the “chicken or egg” question to ROP
and community development, I quickly saw the path Blumenkrantz follows.
Looked at from an evolutionary perspective, would a culture develop a rite of
passage for its children first and then develop a community of support
afterward? Obviously not. The community developed as all communities do in
an organic way, and then rites of passage were developed as a need for the
community’s survival. Indeed, rites of passage are the glue that hold a
community together and not the other way around.
Traditional cultures strongly celebrated their youth successfully completing
their coming of age challenges because it confirmed the community would
continue to be strong and prosper. Blumenkrantz provides dozens of
illustrations pointing out that rites of passage evolved out of necessity, and
their universal use, informed by the diversity within cultures is evidence that
this model worked for the communities. Unlike modern cultures, traditional
communities did not have the luxury of pursuing models that did not work nor
did they have the resources to waste on models that did not bring desired
results, that contributed to their survival. Coming of Age the Rite Way is a
beautiful look at how to develop stronger and more supportive communities for
our children.
Blumenkrantz also makes us look at our propensity to develop “programs” as
models of service and the flaws in that approach. Programs for youth are often
the round hole and the kids are the square pegs. Many programs are designed
with one aspect in mind but they often fail to really resonate with the great
diversity of personalities, ages, ethnicities, socioeconomic status,
developmental differences and so on that actually walk through the door.

Once programs are developed and implemented, changing them to current
needs are like trying to redirect a giant runaway snowball. Too often they try to
make the kids fit the model rather than developing strategies that fit the
clientele. Many of us who have worked with programs such as No Child Left
Behind, DARE, Scared Straight, Just Say No, Evidence Based Programming, and
so on learned early that the programs were too limited in scope and not easily
adaptable to different settings. People are not a science, and Blumenkrantz
reminds us of the art of helping youth and adults work together to build
something bigger than the individual parts.
Programs are by necessity competitive and financially driven. Even in the small
world of rite of passage practitioners, those with programs are always competing
to keep youth coming through the doors. If a California rite of passage program
gets a youth for a one week rite of passage experience, for example, some other
program lost a potential customer. Some problems cannot be solved, but only
prevented in the first place. David Blumenkrantz’ community development
approach is brilliant in that it tries to prevent youth problems not by ‘fixing’
kids but getting the adults in their world to support a consistent community
growth model.
And Blumenkrantz points out how many present programs are similar to the
growth of residential treatment programs developed over 50 years ago or so. I’ve
spent most of my 30 years with teens working with adjudicated youth sent to me
to be ‘fixed.’ We then send them back to a family and community that has not
changed and cannot support the youth’s growth and experience. Sending a teen
to a ROP program where he/she will get a great outdoor experience, ritual,
challenge and growth sounds great, but we are still sending our kids away to be
‘fixed.” And once again afterward these young people are sent back to a family
and community that has no form of support and no common language to share.
Often, the time a program takes to be thought up, developed, proposals written,
funding chased, and finally a set approach in play, the problem has morphed.
Programs are often hard to change, either by virtue of their model or funding

criteria. Blumenkrantz once again helps us to see how a community development
model is organic and fluid, adjustable as needed because the community is the
‘program’ and adjusts as needs do. And then what does a kid do that doesn’t fit
that particular program model or criteria? Blumenkrantz’ community-oriented
rite of passage process, exemplified in the ROPE® is for everyone, young and
old, and what better ‘program’ could we really hope for?
For example, while many in modern society are working on the youth rite of
passage approach, David reminds us that teens stepping up into newer roles
happens around the same time that their parents lives are changing. Historically
rites of passage also mediated the potential of a collision of transitions between
parent’s mid-life period and adolescence. David writes: “It was never about a
generation gap, but the absence of rites of passage.”
David has always remarked that language is consciousness and must be used like
surgical instruments in unveiling the essence of experiences. He extensively
describes a conception of reciprocity within the language of "youth and
community development through rites of passage", which he also calls
“community-oriented rites of passage.” It suggests that rites of passage are not
only a story for the individual and transformation, but for the community, too.
They are both in the cosmic dance of ritual and its initiation song, that includes
many other facets besides the individual. The growth of our youth requires us to
reciprocate their efforts and work our own adult challenges. Similarly, in
David’s community oriented rite of passage approach the process is beneficial
and reciprocal for both age groups, not just the youth.
Coming of Age the Rite Way is, for me, the defining book that all youth workers
of any modality should read. Rites of passage are just part of what David has
done in a 50-year career helping youth and adults symbiotically come of age
together. Even if you’ve never heard of rites of passage related to youth, this
book lays out countless ways to help both age groups have a healthy and
successful transition together. This book is the gift of those decades and
countless interactions with young folks and the adults around them.

Coming of Age
the Rite Way
a Review by Darcy Ottey
Youth
on Fire
In 1996, I was in knee-deep studying anthropology and sociology at the
University of Washington. My summers were spent leading Coming of Age trips
for Rite of Passage Journeys, and I was becoming more and more passionate
about youth initiatory processes. Back in the classroom, I would orient every
project and every course possible to rites of passage. I devoured any literature I
could find.
It was during this time that I discovered the books Betwixt and Between² and
Crossroads¹. These two edited collections of articles offered a range of
perspectives on rites of passage, and set the stage for how I would understand
both the theory and practice of what was quickly becoming my calling. Crossroads
had just been released; the ideas felt new and fresh, exciting and powerful. These
books became my bibles, dog-eared and re-read repeatedly.
The back-to-back publishing this year of Coming of Age the Rite Way by Dr. David
Blumenkrantz, and Youth on Fire by Dr. Melissa Michaels feels much the same way
to me. Reading these two books, I felt a sense of huge collective movement
forward for the emerging field of rites of passage. This is not to discount
contributions made by others in the last 20 years. Indeed, very important
literature, scholarship, research, and theory has steadily emerged since
Crossroads that has grown understandings, bridged to new audiences, woven new
connections, and tread new ground. But there’s something precious and fresh
about this moment expressed in these two important texts.
¹ Louise Carus Mahdi, Steven Foster, & Meredith Little, eds., Betwixt & Between: Patterns of Masculine and Feminine Initiation (La Salle:
Open Court Publishing, 1987).
² Louise Carus Mahdi, Nancy Geyer Christopher, & Michale Meade, eds., Crossroads: The Quest for Contemporary Rites of Passage (La
Salle: Open Court Publishing, 1996).

I call on any and all wishing to understand what is needed in our communities
and what is needed for youth to read these two books, perhaps even back to back
as I did. They are individually strong books, both powerful blends of
intellectual rigor, painstaking research, and rich personal narrative. They both
balance mind, heart, and spirit together, and highlight the very best of what the
“rite of passage” community’s shared values have to offer to the world during
these times. They both are grounded in intimate, personal narrative, each
telling the author’s story pioneering new ground and offering road maps back
for the next generation to follow.
Yet they meet these aims in ways unique to their personal gifts. Their personal
voices and approaches ring through sometimes dense material, giving readers a
deep sense of authenticity—which in and of itself is such a core element of the
work we do.
Coming of Age the Rite Way: Youth and
Community Development through Rites of
Passage
David Blumenkrantz’ book is a far-reaching,
seminal publication articulating the what, why,
and how of rites of passage in our times. This is a
solid, foundational piece of scholarship, a book
that had to be written and whose time has most
definitely come. The community-centered
approach described in Coming of Age the Rite Way is
relevant to us all.
This was Blumenkrantz’ book uniquely to offer.
He describes in detail his approach and
philosophy, which he has named youth and community development through
rites of passage, and in so doing lucidly and methodically creates the case for
rites of passage as an essential framework for our world today.

Personally, I have grown infinitely tired of retelling the case for why rites of
passage are needed. I have been telling this story for 20 years—that’s what many
of those early college papers I wrote were about! One thing I appreciate about
Blumenkrantz’ book is that he does such a clear, direct, thorough, and beautiful
job articulating the case for rites of passage that I don’t think any more books
need to be written on the topic. He has synthesized the material with
painstaking research, making it accessible and source-able for all of us.
What I will say is that this is a book for folks who have experience under their
belts in youth development and/or rites of passage. It is not an introductory
text for a lay reader. I am often recommending books to folks in their twenties
looking to learn more about soul work and initiation, either for themselves or
the young people they work with. This would not be the first I would suggest. It
is dense, complex, and meaty—perfect for those of us hungry to take our work to
the next level. I can’t say it strongly enough: this book should become a key
reference guide for any of us seeking to increase the impact our current work,
attempting to create new initiatory efforts for young people, or substantiate the
impact of our offerings.
One of Blumenkrantz’ important offerings is his critique of existing
programmatic models of youth development (including rite of passage
offerings), and the methods for assessing impact that accompany them. He
methodically and patiently builds his case, providing a solid foundation for a
radical shift in how young people are raised today. He grounds his solution in
the story of how he and his team designed a process that supported rites of
passage to emerge out of community, strengthening the community on all sorts
of levels through the process. Throughout the book, it’s easy to pick up on
Blumenkrantz’ frustration with some of the directions that folks have gone in
with rites of passage, and with youth development in general. Yet there are many
in the world of rites of passage that have shifted their strategies over the years,
in part because of Blumenkrantz’ influence. His book minimizes this shift,
which I have found to be much more significant than he gives it credit for.
Noticeably missing in this book's quotes, bibliography, sources, and

endorsements were the voices of youth and women. This is a great place for one
of us next-generation folks to pick up and build on David’s work.
Be warned that the book does slow in the middle, but don’t give up! The last
several chapters are gold. If you read nothing else in this book, read page
170-172, which contains a very clear definition of rites of passage, in contrast
to initiation; his framework of the guiding questions: Initiation into What? By
Whom? For What Purpose? And make sure to read the entire, meaty, and
infinitely helpful chapter 11: Making Something Happen: Community
Institutions as Places of Initiation and Rites of Passage, which shares
Blumenkrantz' vision of re-framing institutions that matter in the lives of
young people (like schools) as places of initiation.
Youth on Fire: Igniting a Generation of
Embodied Global Leaders
Melissa Michaels’ new book Youth on Fire, set
for full release in December is relevant—and
in fact necessary--for any of us engaged in
initiatory work in any way with young people.
The body-centered approach Michaels has
pioneered translates decades of somatic
theory and research into rites of passage as
they are consciously practiced today. In fact,
her work is the first contemporary
dance-based rites of passage process serving
youth around the world.
I was first exposed to Michaels’ approach as a participant in the Global
Passageways gathering she co-hosted in 2008. Having come from a
wilderness-based rite of passage background, I had little context for
movement-based processes as pathways of initiation. This book distills decades
of study and practice to their core essence, making Michaels' hard-won wisdom

and insight widely available. The language is delicious: soft, lush, engaging. This
book is very readable, while at the same time could function effectively as a
textbook-type introduction to body-centered rites of passage.
Another key feature of this book is that it is a truly cutting-edge. Her narrative
rests on a foundation of contemporary, global youth culture with all its many
shades and manifestations: images, poetry, quotes, and stories of the young
people touched through her “Surfing the Creative” process are found throughout
the text. What she describes is a process that has clearly emerged out of her
personal biography, training, and the raw material of the people, places, and
moments that have shown up, grounded in a body-centered approach. Her love of
young people rings through on every page. Meanwhile, the specificity of her
narrative is sure to inspire some new experimentation in your own life and work.
At the same time, this book clearly draws on the wisdom, experience, and insights
of many, over generations. Michaels impeccably references the sources of the
ideas, activities, and concepts she draws upon. She highlights those upon whose
shoulders she stands, and in so doing models effective recognition of those that
have come before.
Do not put this book down until the end! The last two chapters offer new
frameworks that anyone engaged in tending the hearts, minds, bodies, spirits,
and souls of young people will want to read, highlighting all the while that Melissa
is tireless in her work, continuing to tread new ground even now. Passing the
baton to the next generation and dynamics of diversity are a few of the fiery topics
she addresses. As soon as I finished this book, and I began to hungrily await its
sequel!
Melissa’s book, Youth On Fire, is due to have it’s full release in early December.
Stay tuned.

Conclusion
In my work, I waver from focusing on my unique contributions to rite of passage
efforts, to maintaining a birds-eye view of our work as it collectively emerges and
evolves. These two books were luscious meals for both of these parts. Just weeks
after finishing them, both are already beginning to influence the way I work with
young people, and those that work with young people. At the same time, they
offer a pulse of where we’re at, and where we’re going, as a movement. I look
forward to the many conversations, critiques, creative ideas, and new works these
books will spur.

Contributor
Biographies
by order of
article
John Raux
John Raux was born in Dakar, Senegal but
grew up in Kansas City. He studied
illustration in Los Angeles at ArtCenter.
After college he created a participatory
gallery and screamed in the metal band James
Dean Trio while working in the construction
industry. His frustration with the daily grind
and his love of new experiences led him to
hike across America on the PCT in 2007.
Upon returning to civilization, John started making paintings in response to
travel experiences. He has been a resident artist at Takt in Berlin, Jaaga in
Bangalore, BNIM and the Drugstore in Kansas City. He received the ArtsKC
inspiration award in 2014. His work is currently represented by Weinberger
Fine Arts. John is living and making new work in Kansas City, Missouri while
plotting out new journeys abroad.
Michael Wallace, M. Ed.
has been working with Washington State
University since 2001, after he received his
Master’s Degree from Western Washington
University. He was promoted to Associate
faculty in 2014 and assigned as a Regional
Specialist in 2016. Michael has participated in
numerous 4-H Rite of Passage events and
dedicated a significant portion of his time to
advocating for and supporting the program
within WSU. He has also recently co-authored the Community Mentoring
Handbook with other members of the Rite of Passage family.

Larry Hobbs, M.A.
From a field biologist studying whales and
dolphins, to a psychotherapist working with
individual and family systems, to a teacher
and naturalist leading wildlife trips worldwide,
to years of Rites of Passage training at
the School of Lost Borders, Larry came to
the 4H Challenge Program with a vision of
making traditional Rites of Passage available
to all 4H youth. Although still conducting
river dolphin research in Southeast Asia, teaching and leading natural history
trips around the world, Larry’s passion rests in guiding Rites of Passage and in
sharing his knowledge of the ways we interrelate with and understand the
natural world that supports us all. Larry is a father and grandfather.
Scott VanderWey, MHP. M. Ed.
Scott is the 4-H State Director of Adventure
Education for Washington State University
Extension. Scott oversees adventure-based
4-H programs throughout the state, and acts
as liaison between local program
coordinators, county faculty, staff,
volunteers, community partners and the State
Director of 4-H Youth Development. He is a
strong visionary and a tireless advocate for
outdoor and experiential education in all learning experiences. Scott is
passionate about his work, and getting as many people as he can outdoors.

Zelig Golden
Zelig is Wilderness Torah’s Founding Director.
His vision for a thriving, earth-based
Jewish tradition developed out of a lifetime
of nature connection, Jewish leadership, and
commitment to environmental advocacy.
Zelig invokes mentorship, facilitation, and
ceremonial tools to guide an annual cycle of
land-based festivals, nature-based rites of
passage, and mentorship for emerging young
leaders. He is currently pursuing a Masters in Jewish Studies at the Graduate
Theological Union and rabbinic ordination through ALEPH, with the prestigious
Wexner Graduate Fellowship. Zelig was ordained Maggid by Rabbi Zalman
Schacter-Shalomi ztz”l.
Sarai Shapiro
Sarai served as Wilderness Torah’s Youth
Programs Director, 2012-2015, and
currently directs her own organization, Gaia
Girls Passages. She has been a part of creating
programs and serving girls in wilderness
rites-of-passage groups since 2007. She has
founded and run or co-run girls’ groups and
coming of age based programs individually
and for organizations such as the ALEPH
Kallah, Wilderness Torah, Wild Earth and the Vermont Wilderness School. She
has trained in naturalist skills, mentoring, and cultural regeneration through
the 8 shields cultural mentoring model.

Gail Burkett, Ph.D
After receiving a PhD in Women and Nature
Studies in 2001, Gail Burkett began to offer
Rite of Passage ceremonies to women who
asked. Before long, the Nine Passages Tradition
took shape where every single person may
discover their next step to maturity. Ceremony
is one way to change the people’s experience,
offering a Rite of Passage to the entire Village,
this is the path to maturity. As an initiated
Elder, Gail wishes more Elders could experience the honoring gift of initiation.
When Elders step onto a personal ceremonial path, all people on their relationship
wheel take notice. Her book Soul Stories: Nine Passages of Initiation,
published in 2015, assists circles of women with no prior experience to find
their way to Rites of Passage. Gail wrote a mentors’ manual and guidebook for
every age and stage, published this year: Nine Passages for Women and Girls:
Ceremonies and Stories of Transformation. She writes a blog called Moon
Messages from ninepassages.com and lives with her playmates, Kenny Olson and
Rosie-dog, in Idaho's Panhandle.
Bill Plotkin, Ph.D
Bill describes himself as a “psychologist
gone wild.” An underworld guide, depth
psychologist, and agent of cultural evolution,
his ecocentric re-visioning of psychology
invites us into a conscious and embodied
relationship with soul and with the
more-than-human world. As founder of
southwest Colorado’s Animas Valley Institute,
he has, since 1980, guided thousands
of women and men through nature-based initiatory passages. He’s also been a
research psychologist (studying nonordinary states of consciousness), university
professor, rock musician, and whitewater river guide. Bill is the author of
Soulcraft: Crossing into the Mysteries of Nature and Psyche (an experiential
guidebook), Nature and the Human Soul: Cultivating Wholeness and Community
in a Fragmented World (a nature-based stage model of human development),
and Wild Mind: A Field Guide to the Human Psyche (an ecocentric
map of the psyche — for healing, growing whole, and cultural transformation).

Luis J. Rodriguez
Luis grew up in Watts and the East Los Angeles
area, where his family faced poverty and
discrimination. A gang member and drug
user at the age of twelve, by the time he
turned eighteen, Rodríguez had lost twenty-five
of his friends to gang violence, drug
overdoses, shootings, and suicide. He wrote
two accounts of his experiences with gang
violence and addiction, It Calls You Back:
An Odyssey Through Love, Addiction, Revolutions, and Healing (Touchstone,
2012), winner of the National Book Critics Circle Award for Autobiography,
and Always Running: La Vida Loca, Gang Days in L.A. (Curbstone Books,
1993), winner of the Carl Sandburg Award of the Friends of the Chicago Public
Library. In 2014, Los Angeles Mayor Eric Garcetti appointed Rodríguez as the
poet laureate of Los Angeles. Rodríguez currently resides in California and
manages the Tía Chucha Cultural Center in San Fernando.
Ben Anthony
Based in Lagos, Nigeria, Mr. Ben is an internationally
published author of several books,
poet, essayist, voice-over artist and public
speaker. He has written over twenty books
that broach many literary categories including
the humanities; sexuality, business,
science, home affairs, marriage, relationships,
friendship, self-help, gender issues,
life matters, motivational and inspirational
interests, educational/academic matters and many more. He is a recognized
member of the following international affiliations; www.christianwriters.com,
www.associationofaspiringauthors.com, www.writerface.com and other known
writers’ organizations.

Taylor E. Solymosy-Poole
Taylor received his B.A. in Psychology from
the University of Colorado, Boulder in
2008. After earning his degree, Taylor spent
the next eight years working with abused and
neglected children in residential care. Taylor
is currently working towards his M.A. in
Transpersonal Counseling Psychology with a
concentration in Wilderness Therapy. Taylor
completed his practicum at Fire Mountain, a
residential facility for teens. He is completing his internship with Mt. Saint
Vincent, a residential program for youth in Denver, CO.
Laura Parker-Schneider
Laura received a B.A. in 2011 from Columbia
College in Columbia, MO after studying
Psychology and Gender Studies. Laura is
currently pursuing an M.A. from Naropa
University in Wilderness Therapy and has been
focusing on expanding the accessibility of
Wilderness Therapy for marginalized
populations through research. Laura completed
practicum at Boulder County OASOS, working
with Queer and Transgender youth. Laura is currently completing internship at
the Blue Bench in Denver, Co, working with survivors of sexual violence, as well
as with the Gestalt Equine Institute of the Rockies.

Chris Henrikson
Founder and Executive Director of Street
Poets Inc., Chris Henrikson has over 20
years of experience teaching poetry and
mentoring highly at-risk youth and young
adults within and around the Los Angeles
County educational and juvenile justice
systems. Originally from Boston, Chris is a
graduate of Duke University (B.A. English)
and the American Film Institute (M.F.A.
Screenwriting). He worked as an arts journalist in New York City and later as
a screenwriter in Hollywood before a volunteer teaching stint in a Los Angeles
County juvenile detention camp in 1995 inspired him to create Street Poets.
Chris has served as a keynote speaker and on numerous conference panels
exploring youth rites of passage, arts-based intervention strategies, multicultural
community-building and alternatives to incarceration. Over the past
decade, his efforts to initiate young people into lives full of meaning, passion
and purpose have led him into the study and practice of the indigenous healing
traditions of Africa and the Americas.
Taylor Code
Taylor first connected with Street Poets
almost 20 years ago as a 16-year-old participant
in their writing workshop at an LA
County juvenile detention camp. Today,
Taylor serves as a teaching artist, restorative
justice advocate, and proud father of four
beautiful children. An accomplished poet
and rapper, Taylor is a founding member of
Street Poets’ spoken-word performance
group, and has shared his redemptive story and creative work at criminal
justice conferences, high schools and concert venues throughout the state of
California and beyond. An expert in the field of gang intervention & recovery,
Taylor has served as a speaker, panelist and presenter at numerous conferences,
webinars and retreats. He currently attends Pasadena College, while
teaching and advocating for more restorative rehabilitative practices within
the criminal justice system. He also sits on the member board of the Anti-Recidivism
Coalition.

Darcy Ottey, M. A.
Since her own wilderness-based coming of
age experience through Rite of Passage
Journeys at age 13, Darcy Ottey has been
passionate about the importance of creating
intentional rite of passage experiences to
help young people mature into healthy,
capable adults. The entirety of Darcy’s
professional career has been dedicated to
the physical, emotional, social, and spiritual
growth of young people through rites of passage. She served as the Executive
Director of Rite of Passage Journeys from 2006-2011. During her tenure, she
successfully supported the organization through 300% growth, building a solid
infrastructure, and leaving the organization with a clear strategic plan for the
future. She served as Rite of Passage Supervisor for Pacific Quest, as well as
Interim Adolescent Program Director. In addition to her role at Youth Passageways,
she continues to support and guide rites of passage at Pacific Quest
on an ongoing consulting capacity. Darcy holds an M.A. in Environment and
Community from Antioch University Seattle.
Bret Stephenson M.A.
Bret is the author of From Boys to Men:
Spiritual Rites of Passage in an Indulgent Age
and The Undercurrents of Adolescence:
Tracking the Evolution of Modern
Adolescence and Delinquency Through
Classic Cinema. He has been a counselor of
at-risk and high-risk adolescents for
twenty-seven years. Bret has worked in
residential treatment, clinical counseling
agencies, group homes, private counseling, foster parent training, Independent
Living Program, and has managed mentoring and tutoring programs.