First identified by anthropologist Arnold van Gennep in 1909, rites of passage mark social transformations in people’s lives and establish a change in social status within their communities. Associated most commonly with birth, puberty, marriage, and death, these rituals can be prolonged ceremonies during which the individual receives instruction and preparation for this change in their lives. Gennep noted that there are three stages in a rite of passage—separation, transition, and incorporation—and that during the transition stage, the individual must traverse a threshold (limen in Latin) from their old social position or status to a new one. Separation (pre-limen). The separation phase is marked by detachment from one’s previous status. While the person or people involved may be physically separated and held in a special place, the separation normally occurs within daily life over a period of time and is always marked symbolically. Some examples of separation are the formal engagement of a couple with rings and a period of preparation for the upcoming marriage; the process of catechesis, or formal religious instruction, for young people planning to be baptized or confirmed in a Christian church; and wearing special clothing or colors while mourning the death of a family member. Transition (liminality). The transition phase is marked by an ambiguity of status and associated with instruction and teaching. This phase is usually restricted to the period in which an active and public ritual transformation is taking place. The person or people involved, already separated from their previous status and identity, are now transformed into a new status. This is the most active phase of a rite of passage. It is highly scripted and almost always involves teachers, guides, or mentors who usher the individuals through the proper steps to a new social status. Some examples of transition are the marriage ceremony itself, the actual baptism or confirmation ritual in the church, and the funeral service for a loved one. Incorporation (post-limen). The incorporation phase is marked by a formal public presentation of the person or people who have gone through the ritual. During incorporation, different symbols are used to express a new social status and identity. In this last stage, those going through the transformation begin to assume the rights, privileges, and responsibilities of their new social status. This might include changing their names, moving to a new location, or wearing different clothing. In many rites of passage, this is an extended period that can last from months to years. Anthropologist Victor Turner (1969) discusses in detail the significance of liminality in rites of passage. During liminality, an individual is what Turner calls “betwixt and between” (95), without social status or standing, outside of the structure, and in transition from one social stage to another. It is a form of social death. Often, the individual will be dressed in uniform, unmarked clothing and follow behaviors associated with humility and anonymity in their culture. There is also an expectation of total obedience during the change of status, as the individual depends on ritual leaders (gatekeepers) to teach, coach, and mentor them through the passage. If there is a cohort of individuals participating in the rite of passage, such as an age grade going through puberty rites, the participants will share a strong sense of equality and social bonding among themselves, referred to as communitas. Through Turner’s research on the Ndembu of Zambia, anthropologists were better able to understand these common mechanisms of social change. One example of a rite of passage among the Navajo of the southwestern United States is the Kinaaldá. The Kinaaldá is a traditional coming-of-age ceremony (a puberty rite) for young Navajo women that occurs shortly after a girl’s first menstrual cycle and involves her extended family and community (Carey 2010; Meza 2019). Typically, the ceremony lasts four days and occurs both inside a traditional Navajo house, called a hogan, and in the surrounding area, where the girl will periodically run to ensure that she has a strong and healthy life. At the beginning of the ceremony, as separation begins, the girl lies down and her family straightens her limbs and helps dress her and prepare her for the transition. During the days of seclusion, there are many different tasks as the girl is initiated into womanhood. On the third day, she and her mother will bake a corn cake called an alkaan, and then, led by a Navajo medicine man or woman, they will sing prayer songs all night until the sunrise. During the final stage of the Kinaaldá, in the morning of the fourth day, the mother washes her daughter’s hair and dries it with cornmeal (corn is a Navajo deity). The young woman will then take her last run toward the east, now followed by many young children, so that she might eventually become a loving mother whom her children will always follow. After the ceremony, she is reintroduced to her community as a woman and not a child; she is now considered a young adult. Not all rites of passage are religious. There are also secular rites of passage, such as graduation or quinceañera, a celebratory birthday for 15-year-old girls in many Latin American communities. And sometimes the religious and the secular are intermingled, as in a marriage ceremony that is both civil and religious. Societies use both secular and religious rites of passage to mark changes in the life cycle of their members.