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This paper aims to explore whether the rite of passage is still a useful model with which to conceptualise the MBA in the era of the boundaryless career.

The paper examines the formative experiences of full‐time MBA students at an elite business school, using in‐depth qualitative interviews. Through a discourse analysis, the paper shows how MBA students draw on concepts resembling the anthropological model of the rite of passage when making sense of their experience.

The resources MBA students have available to talk about their MBA experience mirror the three‐step rite of passage model. The first step involves separation from a previous career, either because of limited opportunities for advancement or in order to explore alternative career paths. In the transition or liminoid stage, identities are in flux and a strong sense of community is developed among the students and they play with different identities. In the third stage, the incorporation, students reflect on the value of the MBA for their future career.

The paper shows how the MBA is still seen as a rite of passage at a time when careers are becoming boundaryless. Within this more fluid context, the rite in itself is seen as enhancing the individual's brand value and confidence, enabling them to negotiate the challenges of managing a boundaryless career.

Modern careers have become increasingly non‐predictable, characterized by many occupational changes and transitions. Given this background, this paper analyses the potential contributions of the anthropological concept of rites of passage in scientific as well as practical terms. It is argued that, while this concept is not a fully developed theory, it qualifies as a useful model for specific aspects of career transitions.

After a general introduction of the concept of rites of passage, the paper examines how it has already been applied to career research, and proposes some fresh developments in order to interpret the role of transitions in modern careers.

Although the concept of rites de passage has mostly been applied to very traditional career paths, this paper argues for its validity for modern careers. In particular, the emphasis on a particular rite de passage, namely the rite de marge, allows one to focus on the non‐stability of careers today and its consequences for individuals.

Even if the effects of their application are neither mechanical nor calculable, nevertheless rites de passage present interesting possibilities for management purposes.

Introducing the concept of rites de passage shows that modern careers especially, because of their lack of stability, need transitional rites for occupational identity and the entering of new groups. To be aware of this is of great relevance for individuals and for career management.

Business failure is often described as a Rites of Passage for entrepreneurs. But what does this actually mean? This chapter returns to the original Rites of Passage material, from cultural ethnographers in the early twentieth century. By doing so, the author re-conceptualizes contemporary business failure as the Rites of Business Failure comprising a three-stage transitional process of separation, transition, and incorporation, which has a more socialized and a better understood role in society. Taking a sensemaking perspective, the author portrays the need for greater support for entrepreneurs as they experience business failure and re-establish their life. The author proposes many of the challenges entrepreneurs face over the Rites of Business Failure can be addressed through tailor-made training programs, networks, mentors, and role models which can all be utilized to assist people after the setback of business failure. Theoretically, the chapter contributes to literature on sensemaking and business failure. Practically, it holds implications for policy makers and practicing entrepreneurs.

Mayrhofer and Iellatchitch's discussion of rites of passage in the context of contemporary careers raises some concerns as to the usefulness of the concept as well as to its transferability across disciplines. This rejoinder maintains that, while the employment of rites of passage should be welcomed, its use in career discourse should be made with caution and reserve.

Asks searching questions in pursuit of the above.

That some controversial points are raised in Mayrhofer and Iellatchitch's article.

This presents the other side of the subject of the original article.

This chapter explores the symbolic connections between coming of age liminality and identity-oriented consumption practices in postmodern American culture, specifically among adolescent girls.

Forty-two female participants (ages 20–23) participants were asked to answer the general question of “Who am I?” through creating identity collages and writing accompanying narrative summaries for each of three discrete life stages: early adolescence (past-self), late adolescence (present-self), and adulthood (future-self). Data were analyzed using a hermeneutical approach.

Coming of age in postmodern American consumer culture involves negotiating paradoxical identity tensions through consumption-oriented benchmarks, termed “market-mediated milestones.” Market-mediated milestones represent achievable criteria by which adolescents solidify their uncertain liminal self-concepts.

In contrast to the traditional Van Gennepian conceptualization of rites of passage, market-mediated milestones do not necessarily mark a major transition from one social status to another, nor do they follow clearly defined stages. Market-mediated milestones help adolescents navigate liminality through an organic, nonlinear, and incremental coming of age process.

Rather than traditional cultural institutions (e.g., church, family), the marketplace is becoming the central cultural institution around which adolescent coming of age identity is constructed. As such, organizations have the power to create market-mediated milestones for young people. In doing so, organizations should be mindful of adolescent well-being.

This research marks a turning point in understanding traditional rites of passage in light of postmodern degradation of cultural institutions. The institutions upon which traditional rites of passage are based have changed; therefore, our conceptions of what rites of passage are today should change as well.

This case study was stimulated by involvement in a teacher‐internship programme in which the induction of beginning teachers into the profession was very inadequately guided. Their easy acceptance of simplistic approaches to teaching, with minimal accountability for results led the researchers to an appraisal of the process of teacher preparation from the vantage point of cultural induction, known to anthropologists as rites of passage. The study concluded that the inadequacies as well as the possibilities for improving teacher induction were highlighted by such a frame of reference.

To share a curriculum that can lead to successful re-entry for those transitioning from prison to freedom.

We support our argument with data drawn from the intersection of a case study, auto-ethnography and heuristic research.

Convicts, particularly African Americans and other ethnic minorities who are incarcerated experience initiatory rites of passage as enabling mechanisms when facing re-entry to society. These rites can lead to one of two results. One is positive, undergirded by the necessary internal changes of psychological desires to become a productive member in society and supported by complementary external social networks. The other is negative, driven by on-going states of anomie, supported by counterproductive engagements in activities that lead to maladaptive states in terms of qualities of life. Our research findings lead to multiple conclusions and combine to converge in support of a more productive re-entry process. In this chapter, we present three themes critically embedded within The Sacred Space Rite of Passage Transition to Freedom Curriculum that can be used to enhance the prospects for re-entry to society. (1) Value to self and others can be appropriated, if reconceptualized through the personal journey-to-success re-entry model, as seen by a once incarcerated African American drug offender, now turned university professor. (2) Value to community can potentially be greatly enhanced, when major dimensions of this journey are structurally used to inform the application of programmatic activities, particularly when undergirding the passage of others. (3) Value to society must be re-visited, conceptually if not paradigmatically, within an interdisciplinary framework that seriously includes the critical voice of the prior incarcerated.

The Sacred Space Rite of Passage Transition to Freedom Curriculum is the result of life lessons learned through pre-incarceration, incarceration, and postincarceration in the criminal justice system in America. These important life lessons experienced and learned are the foundation for the journey of re-integration and re-entry to family and community, from prisoner to professor.

This study aims to investigate how university students experience a skill transformation process aligned with the sustainable development goals (SDGs). This transformation occurs through their participation in a service-learning programme alongside an international volunteering project. The theoretical framework for understanding this skill transformation process is based on the “rite of passage”.

Qualitative methodology is adopted by conducting 23 online surveys with volunteers (virtual and onsite) and five with coordinators across the rite of passage phases. Volunteering was carried out in five Mayan indigenous communities in Mexico as part of an international cooperation project with the goals of supporting community-based tourism development and strengthening volunteers’ skills in accordance with the SDGs.

Results show that international volunteering programmes for university students significantly enhance their interpersonal and professional skills, demonstrating strong potential for implementing the SDGs. These programmes provide learning and education opportunities for both volunteers and local communities. Volunteers gain a broader perspective on gender equality and cultural barriers. Additionally, volunteering supports sustainable tourism, economic worth and collaboration among institutions. Both volunteers’ personal characteristics (educational level and sociocultural context), as well as their sociocultural context, influenced the perception of the skill transformation process and learning about the SDGs. Finally, a new educational university programme in volunteering aligned with SDGs is proposed.

This research examines the practical ramifications of incorporating volunteer programmes into university courses. Universities must include these initiatives in their educational systems as a means of enhancing student learning.

A new educational university programme in volunteering aligned with SDGs is proposed. This study suggests a shift in university mindset, as well as increased funding for training and adherence to the SDGs.

This study pioneers the rite of passage framework in an international volunteer tourism project facilitated by universities, emphasizing volunteering as a valuable tool for SDG implementation, considering the interrelationships between objectives.

This article contributes the following: First, it argues along previous works that rites of passage include continuous testing, which needs to be passed in order to gain a certain level of acceptance within the research field. Here besides the emotional effort, researchers have to position themselves and are confronted with questions of trust. Second, it is argued that the collected and analysed data on the rites of passage enable us to make sense of street-level bureaucrats' work and functioning of state institutions, especially in a police context. Reflections on research negotiations drew the author's attention to how mistrust towards the “other”, here defined as migrant other, prevails the migration regime. This mistrust is later transferred onto the researcher, whose stay is deemed questionable and eventually intrusive.

The collected data include semi-structured interviews, as well as several months of participant observation with street-level officers and superordinate staff, deepening previous discussions on research access and entrance. It further allows understanding street-level narratives, especially when it comes to the culture of suspicion embedded in police work, connecting the experienced tests with the everyday knowledge of police officers and case workers.

The analysis of rites of passage enable us to make sense of street-level bureaucrats' work, especially in a police context, since we find a specific way of suspicion directed towards the researcher. It is based on a general mistrust towards the “other”, here defined as migrant other, whose stay is deemed illegal and thus intruding. In this context, the positionality of the researcher becomes crucial and needs strategical planning.

Accessing and being able to enter the “field” is of crucial relevance to researchers, interested in studying, e.g. sense-making and decision-making of the respective interlocutors. Yet, ethnographic accounts often disclose only partially, which hurdles, limiting or contesting their aspirations to conduct fieldwork, were encountered.

The personal role of researchers, their background and emotions are often neglected when describing ethnographic research. Struggles and what these can say about the studied field are thus left behind, although they contribute to a richer understanding of the functioning of the chosen fields. This work will examine how passing the test and going through rituals of “becoming a member” can tell us more about the functioning of a government agency, here a Swedish border police unit.

The study explores the nexus between Ibu-Ubu boyhood initiation and the conservation of cultural heritage in Afikpo, Southeast Nigeria. The study is motivated by the rarity of such cultural conservation through initiation rites in an age of Christian-inspired culture terrorism against Igbo traditional religion, arts and relics.

The study adopted cultural anthropological research method. The boyhood initiation rite was studied through participant observation of the initiation between September and November 2017. As a cultural anthropological study, oral evidence was derived from the men who had undergone the rite. Through the oral evidence, interpretations were given to the material culture, monuments and heritage that have been conserved through Ibu-Ubu initiation rite.

The study discovered that amid the deluge of Christian-motivated culture terrorism and erosion of Igbo cultural arts, relics and heritage, the people of Afikpo have preserved most of their tangible and intangible heritage through the Ibu-Ubu boyhood initiation rites.

This study will assist in the reinvigoration of campaigns on environmental and heritage conservation in Igboland. It is sufficient to posit that Igboland is ridden with myriads of environmental and cultural terrorism, perpetrated by some Christian fanatics. The study reveals the relevance of the boyhood initiation rites in ensuring the preservation and conservation of Igbo cultural heritage in a century marked with fanatical Christian evangelism, culture-terrorism and destruction of both tangible and intangible heritages, which the Christians have labelled evil, barbaric and fetish.