Undoubtedly, parties with specific themes lend themselves to each table will be located one or more allusive figures. The most common: a couple dancing, a little Princess, a castle or a carriage from Cinderella, etc.
The decor of the place where will celebrate the event is important. If it is in a rented room, often have different options but limited. If you are in a home or private garden, everything depends on the imagination and the budget which will be available.
Embellishments that you choose must be in line with the environment that it has been. If it's a party at a disco, where most of the guests will be young, decoration can be more informal, for example with an infinite number of balloons everywhere. Balloons can be personalized (any which carry inscriptions as my quince, 15, 15, 15th, etc.) and always give joy and color.
A ritual is a set of gestures, words and formalities, usually imbued with a symbolic value, whose performance is usually prescribed and codified by a religion or traditions of the community.
According to the electronic dictionary Michaelis, Ritual has the following definition: adj m + f (lat Roman Catholic ritual following) 1 Belonging or pertaining to the rites. 2 that contains the rites. SM 1 Book containing the rites, or the form of the ceremonies of a religion. Ceremonial 2. 3 Set of rules to be complied with; label, hazing, Protocol.
Front of such diversity, it was shown, that ritual is not only linked to religion or forms of religious expression. A ritual takes place in concomitance of subject, time and space. Needs, too, of goals, procedures, techniques, tools, objects ... In Man and his works: the science of cultural antropology, Melville Herskovits, warns us of the need to hold us to the aspects that give meaning to social practices. Music, dance, festivals, aesthetic productions, clothes, foods, for example, are part of a universe whose social, cultural and political Ordinance extends the concept of ritual.
In this sense, the ritual spaces are not only linked to religion or mysticism. The card game among older men, for example, obey rules, standards and procedures are typical features. Similarly, the space of body care/appearance of the woman (a beauty salon, for example) has certain rules. In this expansion, it would be fair to say that life in society (typical of mankind) only has meaning from the understanding of the rituals surrounding.
A ritual may be performed at regular intervals or in specific situations. Can be run by a single individual, a group, or by an entire community; can occur in arbitrary locations, before specific people or privately. A ritual may be restricted to a certain subset of the community and may authorize or underline the passage between social or religious conditions. The space of the ritual is liable to multiple interpretations. From Stonehenge to Rodeo Drive, the baths of Caracalla the 5Th Avenue, the wailing wall on the red square, the ritual spaces if reinventing (and are revisited) constantly.
The purposes of the rituals are varied. They may include the agreement with religious obligations or ideals, satisfaction of spiritual or emotional needs of the practitioners, strengthening of social bonds, demonstration of respect or submission, stating affiliation, obtaining social acceptance or approval for some event — or, sometimes, just the pleasure of the ritual itself.
The rituals are characteristic of almost all known human societies, past or present. They can include the various rites of worship and sacraments of organized religion and cults, but also the rites of passage of certain societies, such as coronations, presidential possessions, weddings and funerals, sporting and other events. Several activities that are ostensibly performed for achieving purposes, such as the execution of the death penalty and scientific symposia, are loaded with symbolic actions prescribed by regulations or tradition, and thus partly ritualistic. Several common actions such as shaking hands or Greetings can be understood as little rituals.
The ritual outlines Exchange behaviors that gain communicative value, and in an Ethological perspective, develop behaviors without any communicative function, that are stereotyped, maximizing the communication of species and minimizing the risks. Thus, the Court, the competitions for females, the movements of flocks of animals, the exaggerated movements, they increase the ability to attract attention, thus gaining ritualized conformation. To the extent that the human species has mastered the language and developed it with their cultural and religious values, the rituals came to symbolize ideologies and teachings became more complex.
Tradition (from the Latin word traditio tradere, = "deliver", "pass") is the continuity or permanence of a doctrine, worldview, values and customs of a social group or school of thought.
At the level of the Ethnography, the tradition reveals a set of customs, behaviors, memories, rumors, beliefs, legends, music, practices, doctrines and laws that are transmitted to people from a community, being that the elements become part of culture.
The Italian Julius Evola, citing António Sardinha in note in his work "The men and the ruins", stresses that the hit Portuguese thinker in saying that the tradition is not only the past, but rather to "stay in" development, "in continuity".
Rites of passage are celebrations that mark a person's status changes within your community. The rites of passage may have social, community or religious character.
Rites of passage are those that mark important moments in people's lives. The most common are those linked to births, deaths, weddings and graduations. In our society, the rites linked to births, deaths and marriages are virtually monopolized by religions. Already the graduations tend not to be religious in themselves, but often have important religious moments. The term was popularized by the German anthropologist Arnold van Gennep in the early 20th century. Other theories were developed by Mary Douglas and Victor Turner in early 1960.
Rites of entrance into adulthood
In all primitive societies, certain moments in the life of their members were marked by special ceremonies, known as initiation rites or passing. These ceremonies, more than represent a particular transition to the individual, also represented progressive acceptance and participation in the society in which it was inserted, and therefore both the individual and the collective imprint.
Generally, the first of these ceremonies was practiced within the family environment, soon after the birth. In this rite, the newborn was presented to its direct antecedents, and was recognized as being part of the ancestral line. His name, previously chosen, was so pronounced for him for the first time, so solemn. A few years later, upon reaching puberty, young passed for another ceremony.
For women, it was usually at the time of first menstruation, marking the fact that into your fertile period, was able to prepare for the wedding.
For the boys, this ceremony usually was at the time it was the hunting and slaughter of the animal first. Linked the bloodshed, these ceremonies meant to integrate that person as a productive member of the tribe: to shed blood for the preservation of the Community (by procreation or food), she was symbolically mixing his own blood to the blood of his clan.
Various ceremonies marked the adulthood. Among the native Americans, some tribes practiced a rite where the skin of the chest of the young warriors was pierced by spikes and stretched by cords. The pain and bloodshed were thus considered as a retribution to the land of donations that the tribe had received over there. Other ceremonies followed, throughout life. The marriage was one of them, and the funeral rites were considered the last transition, one that provided entry into the realm of the dead and guarantee the future return to the living world.
All these ceremonies, however, marked detachment points. Old attitudes were abandoned and new should be accepted. Coexistence with some people should be left behind and new people were passing the Group of direct relationship. Often, each of these ceremonies, the person changed name, representing that identity that had assumed until then, no longer existed-she was a new person.
In the present times and in modern societies, many of these rites survive while many of them emptied of its symbolic content. Christening and birthday parties for 15 years, for example, are remnants of this type of ceremony, which today represent more a social engagement than marking the beginning of a new phase in the life of the individual. However, the symbol for ostentation, pure and simple, just creating the dismantling of the social standard.
Taking the baptized Christian as an example, one might ask how many people to baptize their children are really Christians. How many intend to actually fulfill the solemn promise, made in front of your priest, to keep the child in the faith of their ancestors? Obviously, in primitive societies, such promises were indisputable and sacred obligations. Breaking them was to put at risk the very survival of the tribe as a coherent unit, which was not, at least, cogitável.
The initiation of shamans and Heroes
Alongside the rites that we discuss, somewhat institutionalized and regulated by family and by society, there were other specific rites, that could set up a separate category of passage or initiation. Although they could happen after some preparation, it was common for these rites to occur spontaneously, from a casualty who was then regarded as provided by the gods. These were the initiation rites of the shamans or heroes. Many people, after they pass unharmed for some type of traumatic experience, which could have caused his death, were considered as belonging to a special class.
Semicomatosos States induced by diseases, bites of poisonous animals, etc, were usually considered as modifiers of the person, which would return those States possessing a new and clearer vision of the world. These people, generally, were upgraded to the status of shamans by the tribe.
By another side, the opposite could also happen: in the normal process of training of a shaman, came to a point where certain evidence should be faced, so that the training proving your ability to confront their fears and their own physical and mental limits.
Isolation, cold, hungry, sometimes extreme, were used in this sense. The idea here, therefore, was not of rite of passage simply as transition from one period to another, but also as a State of consciousness to another. IE: this form emerged not Rite an age or specific occasion, and even a specific ceremony. It could happen at any time of life, by chance or by choice, and have a deeper personality transformation, usually associated with a job to do, after initiation. The character of death and rebirth in these rites was deeply marked.
See if this character in several legends of mythological heroes, as, for example, in Egyptian myth of Osiris, which has all the characteristics associated with the process of the mythical initiations.
Osiris was a civilizing-a deity he was assigned the invention of writing and the development of agriculture. In the myth, his body is torn apart and scattered across the Egypt; then his wife Isis takes a long search for his pieces, and gathers them so that it runs with her son Horus, which will pursue its civilizing work. One has to note that Isis, in addition to his wife, was the sister of Osiris, IE: the idea is that the two actually were two different faces of the same person.
Osiris represents the aspect of our previous knowledge which must be undone, while Isis represents the part of us that carries out the search and reconstruction. It should be noted, too, that Osiris (the knowledge), after being rebuilt, no remains exist, but only fulfills the function of generating in Isis a new being, son of the merger between the two parties.
The message, therefore, is: he who seeks knowledge must die (lose the individuality, crumble), collect their parts through a hard and long work and, finally, become a new being, with a mission to fulfill.
The rites of passage are inserted into some of the Afro-Brazilian religions, being more present in the worship of Ifá, Candomblé and worship the Egungun that, following the African traditions, make the ritual birth ritual of the name when a child is presented to the Orun and time, initiation ritual or Holy-making, some do the ritual of the wedding, the funeral ritual and the ritual of the Bango when the person started dies.
Umbanda and Quimbanda not include rites of passage, or Holy-making itself, since they do not incorporate Orixás, uses the term do the head where you can be catulagem and painting, but the head is shaved completely, and no imposition of adoxú. Seclusion in such cases is 3 to 7 days, made the esoteric instruction, learning prayers and scratched and Sung, and is made the public presentation.
A writer very popular among the Irish Celts called Stewart Farrar wrote (four-hands with his wife Janet) in his book Eight Sabbats for witches ("Eight sabbats for witches, and rites for birth, marriage, and death", London: r. Hale, 1981) that deepens a little more on the subject, the initiation in belief or, as some prefer.
When a child is born she is presented to the gods by their own parents, who ask the gods divine protection, thus confirming the love and affection I feel for the kid. Over time as the child grows, she will be free to choose their own path, but their parents, of course, show all the wonderful things that the world brings to the child.
We have the "sponsors", who are the adults close to the family who will assist in the creation of this child. Recalling also, of course, that in a Coven is considered a duty of all to educate every child who is next in the principles of religion, respecting the free will of the child. Not always sponsors are Celts, it is the responsibility of the child's parents to decide what is best for her.
The ceremony can often be accomplished with all present bare, but that's a choice of the parents of the children, what does not change is the fact that the High Priestess and the priest represent the Sun and the Moon respectively.
A large circle is made with flowers and green leaves and an iron cauldron is placed at the center of this circle filled with the same flowers and leaves selected for closing the great circle. This is a big party and so there will be plenty of food and drink for all participants, and each participant Rite offers gifts to the child. Parents choose a secret name which will be delivered the child this name as the family calls the child and if it decides to go another way, this name can be forgotten until the child want to use it again.
The christening ceremony is an example of a ritual practiced by Christians throughout history, symbolizing the admission in the religious community. Circumcision, or Brit milah, takes place eight days after birth, being an initiation ceremony.
One of the social events of Mexico, is the celebration of the anniversary number 15 members of each family's young women, this is a mass of "Te Deum" (thanks) and a banquet with the greater possible pomp culminating in a dance; This event is full of social and emotional symbolism.
The celebration of 15 years, is a social initiation party, inspired by the dances for beginners of presentation in society, of the celebrated, and officially gives the character for "woman", as well as the execution of choreography, more is accompanied by a group of chambelanes, many girls are always the illusion and make it a theme in particular.
Taking into account the fanciful stories of the 19th century, the tales told by the Brothers Grimm, and others; where maidens after a series of adventures against evil beings - witches and Giants-(today represented by parents, educators, Church and others who want welfare for girls), found her Prince charming to "always be happy", without seeing that in centuries past the "well-being" and the dowry of his daughters (maidens) was agreed by their parents both the girl and the young - for a small fee (inheritances, fortunes, wealth).
Mentally girls who receive this "gift" from her parents, assumed his new position of woman, allowing input and change in their behavior and quite rushed decisions for their age. The fifteen do not represent all the feel of modernity where the welfare, education and progress for young women is paramount and where is longs for that stage of "maturity" is what delayed possible. A party charged and characterized by excess advertising and consumerism.
The feminist debate
Fifteen birthday and quinceañera concept has been very criticized by some groups of feminism and women's rights advocates who argue that the celebration reaffirmed the concept of sexual sexualization since much of their symbolism promotes "female purity", the values of obedience and restraint, since much of the advice that young women on the part of the priests receive , parents and godparents will warn about the "dangers" that would involve behave independently and to exercise their sexuality, contrary to men initiation rituals, in which precisely these behaviors are promoted.
Elements and spaces
There are basically two spaces for the celebration: the Church where the mass of thanksgiving will be held, and the space where the celebration will take place this will vary depending on the possibilities, being able to go from the House of the family, the courtyard common neighborhood, the street (which normally is closed to vehicular traffic) or a private garden and most commonly , a ballroom.
The quinceañera is wearing a dress inspired by those used in European dances, though many are reminiscent of the costumes the princesses of the films of Walt Disney, Greek goddesses or ladies of the Court of Luis XV, the common denominator is the pomp and originality of the costumes; the costume is completed, normally, with slippers (the more popular are of chaquira, them of plastic transparent, imitating glass or of satin white or pink), gloves in set and a necklace with an image religious, gift of the Godfather that represents its purity. The bridesmaids wear dresses depending on the color that the quinceañera like and also the long, though less flashy, and the Chamberlains with Frac or formal attire.
Another important element is the game of bowls, with which the quinceañera, parents and Chamberlains held "the first toast", profusely decorated, which will serve as a souvenir for the quinceañera, also a Bouquet of flowers, usually made in wax with arrangements of lace.
More social elements are invitations, memories and centerpieces (arrangements of artificial or natural flowers that are offered to guests as a souvenir).
The ritual bilicas readings
Starts at dawn, serenaded the quinceañera's home, usually with a mariachi group or a trio, who play "las Mañanitas" and related topics to the "step child-woman" that that day will live; This event only attended by family and close friends, as well as godparents; later held the mass of Thanksgiving (Te Deum), for this purpose, the Church is decorated with flowers and a red carpet, Mexico a country being predominantly Catholic mass has a special meaning, during the ceremony the priest makes continuous direct recommendations to the quinceañera and her parents and godparents to preserve their "dignity, decency and purity"; in many communities in the country it is customary to make travel between the House of the quinceañera and Church walk accompanied by family and friends, also usually make the trip in an old car or on a float in the shape of a pumpkin, inspired by the film of Walt Disney Cinderella an old car or one luxurious being the maximum, a decorated limousine.
To the end the mass, the following stop in the tour will be in a study photographic, where it celebrated is will take "the photo", there are studies photographic specialized in this theme.
Being the most important part of the celebration, it is the most ornate and lavish, the place where you realize it will depend on the possibilities of parents: the courtyard of the House or neighborhood, the street where they live, which is closed to traffic, and enabled as dining room and dance floor, also can be a living room or a rented garden. Be somebody, is placed a table of honor where the young woman sits with her parents and godparents, around it the rest of the guests; begin the first act the father and Godfather who made the "toast" in honor of the quinceañera and give two speeches celebrating, lecturing or preventing of future dangers that will face in his adult life.
The highlight of the celebration, here is celebrated in the company of a group of friends "chambelanes" and friends "bridesmaids", run a choreography inspired by the dances of the courts Imperial from the early 19th century, which have been tested since months ago, instructed by a professional choreographer; Although dance box bears the name of 'Waltz' very rarely this genre for dance, deals you are usually interpreted the triumphal March of the opera Verdi Aida (until approximately 1986), Richard Clayderman parts, is currently estilan rhythms such as balada-rock, as "My immortal of Evanesscence, this representation is completed with other numbers known as"disco"(Anglo-Saxon dance music)" , 'the Northern' (refers to the rhythms of the North of country as the polka, band music, or "la cumbia" (Indian music originated in Colombia, salsa, reggaeton.) Currently some companies dedicated to "ride the choreography" Waltz offer chambelanes service: professional dancers specialized in this kind of events, which in itself already constitutes a trade.
In certain regions, in particular in Monterrey, Nuevo Leon, Mexico and its metropolitan area is very common to use the choreographic ballet that accompanies the quinceañera to dance a mix of modern music.
The dance and the fifteen roses
After the waltz, the opening of the track, which is carried out by the quinceañera, who dances first with the father, then with the Godfather, relatives and friends. In some areas of the country it is customary that the first fifteen men who dance with the quinceañera gave him a rose, which represents each of the celebrated years; then, once "first dance" the rest of those present can participate; the dance is usually accompanied by a set musical, a "sonidero" either a DJ (Disc Jockey) that in addition to the turntable and recorded music, serves as master of ceremonies.
In Mexico it is used that the celebrated dance the Waltz from "the last Doll" Doll usually is porcelain and the delivery a little girl representing the childhood of the quinceañera that has left behind. Later the waltz is done with the little girl and the mother of the quinceañera. This action is a symbol that shows that the doll is the last one that she will receive. The dance is very emotional for some people.
There are sponsors of: Vigil (dress/main), invitations, slippers, cushion, Crown, Bible and Rosary, the latest doll, natural bouquet, sometimes of invitations, photo and video, food's re-heated and memories. Gift may also be of photobooks, signature album, surprise, drinks, combed, auto to the quinceañera, clothes for the feast and food.
You can add and remove godparents to your taste, but these are the ones that are needed.