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Summer camp as ritual space: Adolesc...

Foote, Monica Harriman.

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Summer camp as ritual space: Adolescent identity development away from 'real life'.

Record Type:	Electronic resources : Monograph/item
Title/Author:	Summer camp as ritual space: Adolescent identity development away from 'real life'./
Author:	Foote, Monica Harriman.
Published:	Ann Arbor : ProQuest Dissertations & Theses, : 2014,
Description:	230 p.
Notes:	Source: Dissertation Abstracts International, Volume: 75-08(E), Section: A.
Contained By:	Dissertation Abstracts International75-08A(E).
Subject:	Folklore. -
Online resource:	http://pqdd.sinica.edu.tw/twdaoapp/servlet/advanced?query=3619882
ISBN:	9781303894770

Summer camp as ritual space: Adolescent identity development away from 'real life'.
Foote, Monica Harriman.

Summer camp as ritual space: Adolescent identity development away from 'real life'. - Ann Arbor : ProQuest Dissertations & Theses, 2014 - 230 p.

Source: Dissertation Abstracts International, Volume: 75-08(E), Section: A.

Thesis (Ph.D.)--Indiana University, 2014.

This item is not available from ProQuest Dissertations & Theses.

This dissertation investigates summer camp as ritual space through the example of Lac du Bois, a French language immersion summer camp. Participants often discuss this camp space as being something other than `real life' and this project has set out to understand what this space is for participants if not `real life'. The unfolding of a camp session is structured like a rite of passage, with moments designed to separate participants from their everyday lives, moments that allow opportunity for changes to one's sense of self and relationship to one's wider community, and finally moments that work to reincorporate this changed person back into their everyday life. Because of this structure, the opposition to `real life' often articulated by participants is evidence of a liminal space, which facilitates the adolescent transition towards adulthood by being a low-risk environment for trying on different modes of mature interaction with the world. This camp is also an educative environment that uses various forms of folklore to teach language. Folk speech, folksong, and folk theater are all regularly employed to pedagogical ends. Camp is also a ludic environment, filled with play and structured games. This playfulness bridges the camp's educational and ritual-enabling sides. A foundation of this camp's pedagogical strategy is that children learn through play. Play also creates liminality around itself that intensifies the ritual structure of the experience. Participants at this camp take on new identities for the duration, marked by target-language names and which often exhibit very different behaviors than the participants' everyday selves. Participants' relationships to these new identities are often akin to other kinds of role play and they often, over time, experience a type of role-self merger. Liberated from the social constraints placed on their everyday selves by this liminal space and these new camp identities, participants report feeling that camp allows them to become the `true' selves that they often cannot be in everyday life. Through experiences at camp, some report being able to become this more honest self in their everyday lives. This is the transformation enabled by the liminal and ritually enabled space of camp.

ISBN: 9781303894770Subjects--Topical Terms:

528224
Folklore.

Summer camp as ritual space: Adolescent identity development away from 'real life'.
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500 $a Source: Dissertation Abstracts International, Volume: 75-08(E), Section: A.
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502 $a Thesis (Ph.D.)--Indiana University, 2014.
506 $a This item is not available from ProQuest Dissertations & Theses.
520 $a This dissertation investigates summer camp as ritual space through the example of Lac du Bois, a French language immersion summer camp. Participants often discuss this camp space as being something other than `real life' and this project has set out to understand what this space is for participants if not `real life'. The unfolding of a camp session is structured like a rite of passage, with moments designed to separate participants from their everyday lives, moments that allow opportunity for changes to one's sense of self and relationship to one's wider community, and finally moments that work to reincorporate this changed person back into their everyday life. Because of this structure, the opposition to `real life' often articulated by participants is evidence of a liminal space, which facilitates the adolescent transition towards adulthood by being a low-risk environment for trying on different modes of mature interaction with the world. This camp is also an educative environment that uses various forms of folklore to teach language. Folk speech, folksong, and folk theater are all regularly employed to pedagogical ends. Camp is also a ludic environment, filled with play and structured games. This playfulness bridges the camp's educational and ritual-enabling sides. A foundation of this camp's pedagogical strategy is that children learn through play. Play also creates liminality around itself that intensifies the ritual structure of the experience. Participants at this camp take on new identities for the duration, marked by target-language names and which often exhibit very different behaviors than the participants' everyday selves. Participants' relationships to these new identities are often akin to other kinds of role play and they often, over time, experience a type of role-self merger. Liberated from the social constraints placed on their everyday selves by this liminal space and these new camp identities, participants report feeling that camp allows them to become the `true' selves that they often cannot be in everyday life. Through experiences at camp, some report being able to become this more honest self in their everyday lives. This is the transformation enabled by the liminal and ritually enabled space of camp.
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