Where to after Drink Rite: An evaluation of opportunities for police and community promotion of an anti-drink driving message in the licensed venue setting. Report to the National Drug Strategy Law Enforcement Funding Committee

Estimating the prevalence of drink driving is a difficult task. Self‐reported drink driving indicates that drink driving is far more common than official statistics suggest. In order to promote a responsible attitude towards alcohol consumption and drink driving within the Queensland community, the Queensland Police Service, Queensland Health and Queensland Transport developed the ‘Drink Rite’ program (Queensland Police Service information sheet, 2009). However, the feasibility of the program is now in doubt as the National Health and Medical Research Council’s guidelines for alcohol consumption changed in 2009 to state “For healthy men and women, drinking no more than four standard drinks on a single occasion reduces the risk of alcohol‐related injury arising from that occasion” (NHMRC Publication, 2009, p. 51). As such, adhering to the NHMRC guidelines places restrictions on how the existing Drink Rite program can be operated (i.e. by reducing the number of standard drinks provided to participants from eight to four). It is arguable that a reduction in the number of alcoholic drinks provided to participants in the program will result in a large reduction in observed BAC readings. This, in turn, will lead to a potential loss of message content when discussing the variation in the effects of alcohol.

Prostate cancer treatment as an embodied rite of passage: impotence and incontinence as challenges to status reversal and reintegration

Introduction and Rationale: A central argument in the thesis is that performative acts of control, sexual potency and spontaneity are central to the continuous construction of embodied masculine identities. The acts of control, and particularly issues of spontaneity, are central to understandings and addressing the difficulties men face at varying levels of embodied identity. Using Watson’s (2000) ‘Male body schema’, I will explore the challenges and opportunities men face when negotiating normative, pragmatic, and experiential embodiment. I will later then explore the importance of these levels of embodiment to achieving visceral embodiment; or what I would define as a renewed unconscious satisfaction and ability to achieve and maintain normative, pragmatic and experiential forms of embodiment. Purpose and Objectives: Using the concept of liminality, and permanent liminality, the thesis explores how we can interpret and understand men’s experience of prostate cancer diagnosis and treatment, and their struggle to regain power and control in the context of diagnosis, and also the side effects to treatment. The strategies men adopt in seeking out personalised medical programmes of treatment with their doctors are explored in detail. The power and control that can be exercised over medical professionals and treatment options is demonstrated. Method: Collecting responses online from prostate specific discussion boards via gatekeepers, and from interviews on the ‘health talk’ online database, three intersecting conceptual categories - liminality, masculinity and the body/embodiment - are combined in this research. Liminality and ‘time’ are directly linked to notions of ‘success’ and ‘outcome’ during the treatment process, and mark distinct points at which men, and their families, expect measures or limits to have been reached. Exploring liminality within the context of Turner’s ‘rites of passage’, I explore the difficulty men face in concluding the third stage of the rites; reintegration. Results: Prostate cancer diagnosis and treatment, impotence and incontinence, in particular, have profound implications for the continuous construction of embodied masculine identities, and thus identity in general, making the construction of hegemonic ideals in the context of a highly ‘performative’ society highly troublesome. The issue of ‘spontaneity’ in the construction of various forms of embodied identities is of particular concern for men who contributed to this study.

Reentry as a Rite of Passage

Mary Douglas argues that, ‘There are some things we cannot experience without ritual.’ Ex-prisoner reintegration may be one of them. The punishment process involves an inordinate amount of ritual behavior, from the drama of the courtroom to the elaborate de-individuation processes involved in institutionalization. Durkheim argues that these rituals served a distinct purpose for society: engendering social solidarity and shaping penal sensibilities. Like the commission of a crime, the reintegration of the former outcast back into society represents a challenge to the moral order, a delicate transition fraught with danger and possibility. However, unlike punishment, reintegration is not a process characterized by well-orchestrated and familiar rituals. This lack might explain the failings of prisoner reentry in contemporary society. This article reviews the sociological and anthropological literature on rituals, explaining what they are and what they do, focusing in particular on the role of status degradation ceremonies in criminal justice work. Drawing on this literature, the core elements that would be needed to develop rituals of reintegration powerful enough to counteract these degradation effects are discussed, and the potential impact of such hypothetical rituals is explored.

Au cours de son tour du monde le prince de Galles passe la ligne [de l'Equateur avec son rite de passage] : [photographie de presse] / [Agence Rol]

Référence bibliographique : Rol, 59719

Au cours de son tour du monde le prince de Galles passe le tropique [ligne de l'Equateur avec son rite de passage] : [photographie de presse] / [Agence Rol]

Référence bibliographique : Rol, 59720

Au cours de son tour du monde le prince de Galles passe le tropique [ligne de l'Equateur avec son rite de passage] : [photographie de presse] / [Agence Rol]

Référence bibliographique : Rol, 59721

Scottish Rite (Masonic Order) French Language Collection, 1787-1825, 1907, n.d.

The origins of the Scottish Rite of Freemasonry can be traced to France around 1754, when a Chapter of Claremont was founded in Paris. Initially this chapter had seven degrees, but by 1758 there were twenty-five degrees, known as the Rite of Perfection. In 1761, Stephen Morin was appointed to introduce the Rite into the New World. He began with Kingston, Jamaica and San Domingo. Further establishments were made in New Orleans, LA(1763); Albany, NY (1767); Philadelphia, PA (1782); and Charleston, SC (1783). In order to improve the disorganized state of the degrees in Europe, “Grand Constitutions” were enacted in 1786. These Constitutions formally brought into existence the “Ancient and Accepted Scottish Rite”. None of the degrees of the Scottish Rite would seem to have origins in Scotland. “Scottish” is translated from the French word “Ecossais”, which is found in some of the French titles of some of the degrees of the Rite of Perfection. It is possible that the Scottish connection is a result of the involvement of a Scotsman, Andrew Michael Ramsey, who may have devised some of the degrees.

La confirmation, rite ou contre-rite

Avec ses réflexions sur le contre-rite, O. Bauer déconstruit à certains égards la confirmation, mais pour mieux en montrer l'utilité, voire la nécessité aussi bien humaine qu'évangélique. Ces réflexions utilement paradoxales sont directement inspirées de ses rencontres sur le terrain. Elles sont comme un matériau brut livré à la réflexion des théologiens qui désirent pousser cette enquête plus avant.

Rite et théologie protestante: La cène dans l’Église évangélique de Polynésie française

Si elle disposait du dispositif théorique adéquat, la théologie protestante saurait que faire des rites que les Églises protestantes célèbrent ! Fort de cette conviction, l’auteur propose de comprendre le rite comme une technique d’influence. Reprenant les travaux de Catherine Bell, il invite à rechercher les stratégies de ritualisation mises en place pour chaque rite afin de découvrir le type de relation à Dieu que chaque Église y suggère. À titre d’exemple, l’auteur applique cette méthode à la célébration de la cène dans l’Église évangélique de Polynésie française.

An ethnolinguistic study of the Yanesha’ (Amuesha) language and speech community in Peru’s Andean Amazon, and the traditional role of Ponapnora, a female rite of passage

Thesis written in co-mentorship with Richard Chase Smith Ph.D, of El Instituto del Bien Comun (IBC) in Peru. The attached file is a pdf created in Word. The pdf file serves to preserve the accuracy of the many linguistic symbols found in the text.