Artykuły w czasopismach na temat „Liminality”
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Mulyani Supriatin, Yeni. "TEKS TARLING: REPRESENTASI SASTRA LIMINALITAS (ANALISIS FUNGSI DAN NILAI-NILAI) (Tarling Text : Representation of Liminality Literature [Functional Analysis and Values])". METASASTRA: Jurnal Penelitian Sastra 5, nr 1 (14.03.2016): 92. http://dx.doi.org/10.26610/metasastra.2012.v5i1.92-101.
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Sastra lisan Jawa-Cirebon cukup beragam, tetapi yang menarik dicermati adalah seni tarling. Dua hal yang menarik dalam tarling, pertama, ia dipandang sebagai hasil budaya hibrid, kedua, jika dibandingkan dengan jenis sastra lisan Jawa-Cirebon lainnya, seni tarling dipandang paling representatif mewakili sastra Jawa-Cirebon sebagai sastra liminalitas. Makalah ini akan menggambarkan sastra Jawa- Cirebon khususnya teks tarling sebagai representasi sastra liminalitas. Melalui representasi tarling yang merupakan sastra liminalitas akan tergambarkan bagaimana sifat-sifat atau watak masyarakat liminalitas, seperti sikap toleran, menghargai budaya orang lain, atau menghargai perbedaan, dan merasa memiliki seni tradisi sebagai kekayaan budaya sendiri tanpa memperhitungkan asal-usulnya. Selain itu, melalui lirik-lirik dan filosofi yang melekat dalam tarling juga terungkap fungsi seni tarling dalam masyarakat. Penelitian ini menggunakan metode kualitatif dengan menerapkan teknik wawancara dan studi pustaka.Abstract:Oral literature of Javanese-Cirebon is quite divers. However, but the thing that should be taken into concerned is tarling. Two interesting things in tarling are described in this paper. First, it is considered as a product of a hybrid culture. Second, compared to other types of other oral literature of Javanese-Cirebon, tarling considered the most suitable representation of Javanese-Cirebon literature as literary liminality. This paper will describe the Javanese-Cirebon literature particular in tarling texts in as liminality literary representation. Through a tarling rep- resentation as literary liminality, it will be illustrated how the characters of public liminality are, including, tolerance, respecting other culture, or appreciating the difference, realizing to have a art tradition as their own cultural richness regardless of its origin. In addition, through the lyrics and the philosophical inherent it is revealed in tarling that there is the function of it in the society. This study uses qualitative methods by applying interview techniques and literature.
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Skjoldager-Nielsen, Kim, i Joshua Edelman. "Liminality". Ecumenica 7, nr 1-2 (1.01.2014): 33–40. http://dx.doi.org/10.5325/ecumenica.7.1-2.0033.
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Gluesing, Julia C. "Liminality, Anthropology, and the Global Organization". Journal of Business Anthropology 1, nr 1 (8.01.2016): 13. http://dx.doi.org/10.22439/jba.v1i1.4958.
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Turner described liminality as a “realm of pure possibility” that can give rise to novel configurations of ideas within a ritual framework, while Bourdieu referred to liminality as a “space of possibles.” One of the greatest challenges managers and their employees face in multinational enterprises that cross multiple boundaries is the increased complexity brought about by ambiguity, multiplicity, interdependence, and constant, rapid change. Working in global organizations means operating simultaneously in multiple contexts. Anthropologists can make a contribution to an understanding of global work by managing ambiguity and crossing boundaries; by living and working liminally―something acquired in both anthropological training and through experience; and by bringing creativity to the forefront to foster global understanding.
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Gilead, Sarah. "Liminality, Anti-Liminality, and the Victorian Novel". ELH 53, nr 1 (1986): 183. http://dx.doi.org/10.2307/2873153.
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El Samad, Soha. "“Hamsun's Liminality”". Nordlit, nr 47 (10.12.2020): 237–51. http://dx.doi.org/10.7557/13.5640.
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This study seeks to establish the extent to which In Wonderland is a cultural hybridity discourse and a writing-back to Euro-American travelogues. In this ‘different’ travelogue, Hamsun’s voice cuts through the borderlands of the Russian colonized Caucasus region to reveal contempt for acquired culture and a rejection of global uniform identities in a manner that accords with Homi Bhabha’s concept of ‘hybridity.’ While keeping in mind Hamsun’s undisputed parodic style, this postcolonial reading claims that mimicry, as applied by Hamsun, is a practical demonstration of Bhabha’s theory that reflects his propensity to destabilize the West’s monolithic stance as regards the Orient. It therefore reveals the manner in which his supposedly colonial discourse exposes the discriminatory nature of colonial dominance. Within this context, Hamsun has become a cultural hybrid who refuses to imitate conventional European travel narratives or follow in their differentiating paths. On the whole, the basic argument is that Hamsun’s travelogue which invariably asserts, subverts and removes boundaries, does not endorse Orientalism neither in its romantic nor in its subservient form.
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Soncul, Yiğit, i Grant Bollmer. "Networked liminality". Parallax 26, nr 1 (2.01.2020): 1–8. http://dx.doi.org/10.1080/13534645.2019.1685775.
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Harold, Joshua. "Institutionalizing Liminality". Sociology of Race and Ethnicity 1, nr 3 (25.02.2015): 439–53. http://dx.doi.org/10.1177/2332649215569074.
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Hecht, Richard D. "Comparative liminality". Religion 15, nr 3 (lipiec 1985): 201–3. http://dx.doi.org/10.1016/0048-721x(85)90010-7.
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Eisenstadt, S. N. "Comparative liminality". Religion 15, nr 3 (lipiec 1985): 315–38. http://dx.doi.org/10.1016/0048-721x(85)90018-1.
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Jeyaraj, Joseph. "Liminality and Othering". Journal of Business and Technical Communication 18, nr 1 (styczeń 2004): 9–38. http://dx.doi.org/10.1177/1050651903257958.
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Bruce, Anne, Laurene Sheilds, Anita Molzahn, Rosanne Beuthin, Kara Schick-Makaroff i Sheryl Shermak. "Stories of Liminality". Journal of Holistic Nursing 32, nr 1 (7.08.2013): 35–43. http://dx.doi.org/10.1177/0898010113498823.
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Sabo, Brenda. "Waiting and Liminality". Cancer Nursing 37, nr 3 (2014): 184–88. http://dx.doi.org/10.1097/ncc.0b013e31828ee266.
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Davoudi, Nilou. "An Uncharted Liminality". IJournal: Student Journal of the Faculty of Information 9, nr 1 (19.12.2023): 14–34. http://dx.doi.org/10.33137/ijournal.v9i1.42233.
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Every day, approximately 8,000 Facebook users die worldwide, leaving behind an online reflection of their lives on the platform. Their digital remains are transforming platforms like Facebook into memorial spaces for the deceased and communal places of mourning for the bereaved. By employing an extensive scoping review of current scholarly literature, this paper aims to examine the current discourse surrounding digital mourning and evaluate the influence of social media platforms on mourning practices within the Western context. These findings illustrate how social media platforms support the grief work of individuals and communities through the exploration of frameworks that conceptualize mourning and memoria in the digital age.
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Kirst, Pamela Freundl. "Thresholds and Liminality". Psychological Perspectives 66, nr 2 (3.04.2023): 147–51. http://dx.doi.org/10.1080/00332925.2023.2242017.
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Bamber, Matthew, Jacquelyn Allen-Collinson i John McCormack. "Occupational limbo, transitional liminality and permanent liminality: New conceptual distinctions". Human Relations 70, nr 12 (12.06.2017): 1514–37. http://dx.doi.org/10.1177/0018726717706535.
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This article contributes new theoretical perspectives and empirical findings to the conceptualization of occupational liminality. Here, we posit ‘occupational limbo’ as a state distinct from both transitional and permanent liminality; an important analytic distinction in better understanding occupational experiences. In its anthropological sense, liminality refers to a state of being betwixt and between; it is temporary and transitional. Permanent liminality refers to a state of being neither-this-nor-that, or both-this-and-that. We extend this framework in proposing a conceptualization of occupational limbo as always- this- and-never- that, where this is less desirable than that. Based on interviews with 51 teaching-only staff at 20 research-intensive ‘Russell Group’ universities in the United Kingdom, the findings highlight some challenging occupational experiences. Interviewees reported feeling ‘locked-in’ to an uncomfortable state by a set of structural and social barriers often perceived as insurmountable. Teaching-only staff were found to engage in negative and often self-depreciatory identity talk that highlighted a felt inability to cross the līmen to the elevated status of ‘proper academics’. The research findings and the new conceptual framework provide analytic insights with wider application to other occupational spheres, and can thus enhance the understanding not just of teaching-only staff and academics, but also of other workers and managers.
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Katernyi, I. V. "Reconceptualization of status liminality in the sociological theory". RUDN Journal of Sociology 20, nr 2 (15.12.2020): 226–38. http://dx.doi.org/10.22363/2313-2272-2020-20-2-226-238.
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This article aims at filling some theoretical gaps in understanding status liminality as a transition state in the processes of social mobility. Based on the ideas of A. van Gennep and V. Turner on the nature of rites de passage, the author reconstructs the types of status liminality - ascending, descending, recursive, permanent liminality and liminoidity. The article identified some features that distinguish liminality from marginality and deviance: transitivity - the altered preliminal position and identity combined with the incomplete metamorphosis; temporality - normative temporal and (possibly) spatial boundaries of the transition period; consequentiality - social significance of the postliminal status transformation for both its bearer and society or social groups involved. The phenomenon of communitas discovered by Turner is of particular importance for understanding the state of liminality for it represents a tendency of liminal people to depart from the mundane domain into the anti- and non-structural social-psychological state in which social ties are vividly affective and social experience has a profound existential effect. For each type of status liminality, the author provides examples from the traditional and modern societies using research in sociology of death, medical sociology, criminal sociology, sociology of tourism, social psychology, etc. To conclude, the author considers such phenomena as precariat, morphological freedom and edgework in the liminality perspective. Thus, the heuristic potential of the concept liminality can make a significant contribution to the study of social changes and understanding mechanisms of reproducing social order at the individual, group and societal levels.
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Letiche, Hugo, Terrence Letiche i Jean-Luc Moriceau. "Liminality Affect and Flesh". Somatechnics 12, nr 3 (grudzień 2022): 140–61. http://dx.doi.org/10.3366/soma.2022.0385.
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Liminality is an anthropological concept that has been influential in contemporary social studies. This article is written from an organisation culture and studies perspective wherein liminality has been seen: (i) as something that must be controlled, (ii) as a utopian call to creativity, and (iii) as a dystopian entrapment. Liminality has to do with whether the study of practice has been excessively cognitive whereby the human is reduced to concepts of control, efficiency and profit; and whereby the soma (Gr.) of the physical body is marginalised as mind, spirit, and ideation are prioritised. Thus, what of sarx (Gr.) or the flesh of existence (see Merleau-Ponty, Klossowski)? In this article we explore liminality evaluating its relationship to bodily-ness / bodyless-ness, affect and text. We start with a discussion of liminality as originated by the anthropologists van Gennep and Turner, and as pushed aside by Weick, but lionised as creativity by Kostera, and denounced as stagnation by Szakolczai. This is followed by an auto-ethnographic case study. The case study points to the unheimisch 2 of liminality which we examine via Pierre Klossowski’s manifoldness. Realising that text about liminality and its embodiment easily becomes paradoxical (unembodied and affectless), we present a non-textual (i.e., not written) visual reaction to the case; again, in the spirit of Klossowski; and we conclude with reflections co-inspired by Maurice Merlau-Ponty on the physical affectivity of liminality.
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Li, Sicheng. "Ritualistic Analysis of Liminality in Theatrical Performances". BCP Business & Management 20 (28.06.2022): 810–16. http://dx.doi.org/10.54691/bcpbm.v20i.1067.
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With the development of social media and stage technology, an increasing number of people are attracted by theatrical performances. Originally used to analysis human interactions in a social setting, liminality can also provide insights in examining theatrical performances. By using liminality to analyse theatrical phenomenon, the dramatic effect and attraction of performance can be further revealed based on an anthropological mindset. This article will explain three kinds of liminality under the background of theatrical performance, and compare the three liminalities with the four elements of drama. Some famous drama and musical productions, such as Wo Tou Hui Guan, Dear Evan Hansen, and Secret Love in Peach Blossom Land, will be included as examples. This paper draws links between liminality and theatrical performance in an innovative way, and provides a peculiar perception concerning the connections between theatrical performance and anthropology. From the research, close connection and correspondence between the three kinds of liminality and four elements of drama can be found, leading to the fact that liminality plays an indispensable role in the influences of theatrical performances.
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DSouza, Paul. "Life-as-Lived Today: Perpetual (Undesired) Liminality of the Half-widows of Kashmir". Culture Unbound 8, nr 1 (27.04.2016): 26–42. http://dx.doi.org/10.3384/cu.2000.1525.168126.
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According to Victor Turner, all liminality must eventually dissolve, for it is a state of great intensity that cannot exist very long without some sort of structure to stabilize it. This paper takes his lead and attempts to describe the liminal status of those women, the whereabouts of whose husbands are not known (they are locally referred to as ‘half-widows’) in the conflict zone of Kashmir, India. The article examines the concept of liminality based on life as lived today by these half-widows and shows how the effects of liminality operate in their day to day life, making them extremely vulnerable victims. In this, it is an attempt to expand upon the concept of liminality, originally linked almost exclusively to rites of passage. Furthermore, this paper reflects on the idea of permanent liminality that has been elaborated by sociologist Arpad Szakolczai. The narratives of the half-widows of Kashmir provide an example of how they are trapped in a form of “permanent liminality” far beyond what was initially defined as a “temporal state”.
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Stenner, Paul, i Raffaele De Luca Picione. "A Theoretically Informed Critical Review of Research Applying the Concept of Liminality to Understand Experiences with Cancer: Implications for a New Oncological Agenda in Health Psychology". International Journal of Environmental Research and Public Health 20, nr 11 (29.05.2023): 5982. http://dx.doi.org/10.3390/ijerph20115982.
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Liminality was described more than 20 years ago as a major category explaining how cancer is experienced. Since then, it has been widely used in the field of oncology research, particularly by those using qualitative methods to study patient experience. This body of work has great potential to illuminate the subjective dimensions of life and death with cancer. However, the review also reveals a tendency for sporadic and opportunistic applications of the concept of liminality. Rather than being developed in a systematic way, liminality theory is being recurrently ‘re-discovered’ in relatively isolated studies, mostly within the realm of qualitative studies of ‘patient experience’. This limits the capacity of this approach to influence oncological theory and practice. In providing a theoretically informed critical review of liminality literature in the field of oncology, this paper proposes ways of systematizing liminality research in line with a processual ontology. In so doing, it argues for a closer engagement with the source theory and data, and with more recent liminality theory, and it sketches the broad epistemological consequences and applications.
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Kim, Kwang Kun. "The Christian Leadership at Liminality Context". Gospel and Praxis 69 (15.11.2023): 42–66. http://dx.doi.org/10.25309/kept.2023.11.15.042.
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Mueller-Greene, Claudia. "The Concept of Liminality as a Theoretical Tool in Literary Memory Studies: Liminal Aspects of Memory in Salman Rushdie’s Midnight’s Children ". Journal of Literary Theory 16, nr 2 (30.08.2022): 264–88. http://dx.doi.org/10.1515/jlt-2022-2025.
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Abstract There is something peculiar about memory insofar as it tends to be formed across boundaries. We can think of it as located in an in-between zone, on the threshold »where the outside world meets the world inside you« (Salman Rushdie, Midnight’s Children). Somehow, memory oscillates between the inside and the outside, connecting the subjective and the objective, the imaginary and the real, the self and the other, the individual and the collective. Memory involves all aspects of human life, be they biological, psychological, social, or cultural. Due to its omnipresence, memory is the object of a diverse range of disciplines. Correspondingly, the field of memory studies is situated at the intersection of a bewildering variety of disciplines, which creates exciting interdisciplinary opportunities, but also epistemological and methodological challenges. According to Mieke Bal, interdisciplinarity »must seek its heuristic and methodological basis in concepts rather than methods«. Liminality is a concept that seems particularly well-suited to address problems that arise from the distinctive in-between position of memory. So far, however, it has been largely ignored in memory studies. The concept of liminality deals with ›threshold‹ characteristics. Liminal phenomena and states are »betwixt and between«; they are »necessarily ambiguous« and »slip through the network of classifications« (Victor Turner). The concept of liminality helps to avoid »delusions of certainty« (Siri Hustvedt) by drawing attention to interstitial entities and processes that resist clear-cut categorizations and are inherently blurry and impalpable. »Every brain is the product of other brains« (Hustvedt) and so is memory: »we always carry with us and in us a number of distinct persons« (Maurice Halbwachs). Instead of being able to distinguish clearly between individual, social, and cultural memory, we are confronted with their dynamic interactions and complex entanglements: »to understand me, you’ll have to swallow a world« (Rushdie, Midnight’s Children). There is »the constant ›travel‹ of mnemonic contents between media and minds« (Astrid Erll), as well as their ›migration‹ from one culture to another (Aby Warburg). Memory is deeply relational and always in motion in regions of the ›between‹. This contribution focuses on these qualities through the lens of liminality. Its purpose is to introduce the concept of liminality as an analytical tool in literary memory studies and to put it to the test by applying it to a paradigmatic literary text about memory. Section one provides an introduction to the concept of liminality as it was developed by the anthropologist Victor Turner. The second section brings liminality and memory together and reflects on liminal, relational, and complex aspects of memory, with the main emphasis on complexity. In section three, the focus shifts to literature and the applicability of liminality as a concept in literary memory studies. Theories implicitly dealing with liminality are given special consideration: the triadic model of Wolfgang Iser’s literary anthropology, Paul Ricœur’s circle of threefold mimesis, and Homi Bhabha’s theory of ›Third Space‹. Section four examines liminal aspects of memory in Midnight’s Children, using the concept of liminality as a tool for literary analysis. The article ends with a brief conclusion and outlook. This contribution argues that liminality is an innovative concept in literary theory and literary memory studies. Liminality facilitates processual approaches and helps to avoid false certainties created by static concepts. Two different perspectives on liminality can be taken in literary memory studies: we can either study the mnemonic liminality of literature itself or the mnemonic liminality represented in literature. The ›fictional privileges‹ of literature in dealing with mnemonic liminality receive particular attention. Literature’s experientiality and its unique freedom in the depiction of consciousness allow fictional texts to portray the subjective experience of mnemonic liminality. Literature can represent mnemonic liminality in practically all of its aspects. Such representations concern, for instance, the multi-layered overlappings between memory and imagination, the complex interactions between the individual and collective levels of memory, the intricacies of communication and the crucial role of language and media in these processes. As a theoretical tool in literary memory studies, the concept of liminality enables us to identify and interpret the literary staging and reflection of these liminal aspects of memory as well as the narrative techniques involved. Although the variety of techniques is potentially unlimited, some devices seem especially effective. The analysis of Midnight’s Children shows that magic realism as well as metaphors and allegories are particularly powerful means of representing the liminality of memory. Furthermore, the narrator’s behavior plays a crucial role in the staging of mnemonic liminality. In the case of Midnight’s Children, the narrator’s partial unreliability as well as his numerous intertextual and intercultural references signify liminal aspects of his memory. The narrator crosses certain boundaries when his remembering self overlays his remembered self or when he oscillates between his first-person perspective and a miraculous omniscience that makes him appear to be the receptacle of other people’s memories. Moreover, structural means of representation such as leitmotifs and the semanticization of space and objects are forceful techniques to depict mnemonic liminality.
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Mason, Victoria. "The ‘Question of Palestine’: From liminality to emancipation". Review of International Studies 47, nr 1 (11.11.2020): 107–27. http://dx.doi.org/10.1017/s0260210520000364.
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AbstractWhile the gravity of the injustice and inequality experienced by Palestinians is now widely documented, evidenced, and acknowledged, when it comes to action the situation appears ‘impervious’ to international law and norms of global politics, with Israel largely enjoying impunity. This article argues that this state of affairs can be most coherently understood through a critical interdisciplinary emancipatory framework centred on ‘liminality’. Referring to situations and actors ‘betwixt and between’, the framework of liminality offers significant potential for understanding how particular actors and spaces are intentionally marginalised, disempowered, and silenced within global politics and international law. Furthermore, in revealing the root causes of liminality, and the inherent vulnerability of such spaces to contestation and subversion, the framework also opens up potential pathways of transformative emancipation. Applying the lens of liminality to Palestine, it is demonstrated that Palestinians have been deliberately corralled to a liminal space within international law and global politics in order to enable an expansionist Zionist/Israeli settler colonial enterprise. After exploring how Palestinian liminality manifests in global politics and international law, the article turns to a range of efforts to subvert Palestinian liminality and assesses prospects for a teleological emancipation for Palestinians.
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Kaya, Hilal. "Liminality in Latife Tekin’s Berji Kristin: Tales from the Garbage Hills". Journal of European Studies 51, nr 1 (marzec 2021): 59–69. http://dx.doi.org/10.1177/0047244120981167.
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The concept of liminality, which is primarily an anthropological term, is not new, but in fact it is a neglected area in Turkish literary and cultural studies. The concept of liminality and its potential to open avenues for future studies remains under-researched. As one of the first steps to fill this gap, the anthropological term liminality is used to analyse a literary text as it pertains to the narration of migrant experience, living in between the rural and the urban, and the use of magical realism in Latife Tekin’s Berji Kristin: Tales from the Garbage Hills (1984). Tekin’s novel is presented as a test case to show the applicability of liminality to the field of literary and cultural studies. Reading Tekin’s Berji Kristin through the lens of liminality reveals how it can be used to understand Tekin’s interest in the problems of liminal communities and her concern for the environment.
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Tavakoli, Hamed, Massoomeh Hedayati Marzbali i Mohammad Javad Maghsoodi Tilaki. "Spatial Liminality as a Framework for Revitalising Dilapidated Abandoned Buildings in Historic Cities: A Case Study". Land 12, nr 4 (21.04.2023): 931. http://dx.doi.org/10.3390/land12040931.
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This paper develops the theory of liminality as a guideline for revitalising disused urban fabrics in historic cities. Since Middle Eastern historic cities exist as a transitional phenomenon, spatial liminality is identified as an epistemological tool for their investigation. This paper sets up a mixed-method approach based on questionnaire surveys and field studies in twelve urban blocks in historic Yazd and Kashan. Using an interpretive historical study, it is verified that, during the premodern eras, spatial liminality has been synonymous with the formation of sense of place/citizenship, mainly generated as a result of the existence of in-between spaces in historic cities, which, in turn, could have facilitated the rites of passage for residents. In a quantitative layer, the correlation between dilapidated abandoned buildings (DABs) (i.e., disused urban fabrics) and sense of place/citizenship is investigated in case studies, which unfolds associations that lack of sense of place amongst local communities could convey to the meaning of spatial liminality. The analysis demonstrates DABs are associated with lack of spatial liminality, contributing to the breakdown of sense of community identification/place. Therefore, DABs need to be reutilized while maintaining their heritage values. The discourse identifies in-between spaces that once facilitated spatial liminality and demonstrates a guideline for revitalising historic cities. This study put forward a theoretical contribution that enables the use of spatial liminality to guide the understanding and management of historic cities.
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Nicholson, Brian, Ron Babin i Steve Briggs. "Exploring the effects of liminality on corporate social responsibility in inter-firm outsourcing relationships". Journal of Information Technology 32, nr 1 (marzec 2017): 47–61. http://dx.doi.org/10.1057/jit.2015.24.
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This article draws on the evidence gathered from a corporate social responsibility (CSR) research project in the area of global information technology (IT) outsourcing to examine the impact of liminality. IT outsourcing offers a novel context to study this phenomena, as it operates across the boundaries of both firm and country. The case study focuses on the specific project of a school in India, as the liminal space found ‘betwixt and between’ the client and provider of IT outsourcing services. Three stages of liminality are identified: separation (divestiture), transition (liminality) and incorporation (investiture); through the interpretive analysis of the empirical material. The construct of communitas is proposed for analysing the impact of liminality on the relationship between an outsourcing client and the provider. The understanding of liminality and communitas has both theoretical and practical implications, and contributes to the understanding of relationships and the wider role of CSR in global IT outsourcing.
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Mahmudah, Mahmudah. "Liminalitas Perempuan Arab, Migrasi, dan Kota dalam Novel Innahâ London, Yâ Azîzî Karya Hannan Asy-Syaikh". Arabi : Journal of Arabic Studies 8, nr 2 (27.12.2023): 204–16. http://dx.doi.org/10.24865/ajas.v8i2.551.
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This paper aims to explore the relationship between Arab women, migration, and the city in Hannan asy-Syaikh’s Innaha London, ya Azizi. The meeting of two cultures can be seen as a liminality and involves a postcolonial feminist discourse, considering that the women come from a former colonized country and the host country is a former colonizer country. Liminality describes the ‘between space’ as a place where cultural change occurs. The method used is the dialectical method. Research shows that liminality is related to language, food, and the relationship between women and men. Liminality becomes a bridge in bringing together self-culture with urban culture. It shows that at first, they didn’t understand and admire each other, but finally realized that they didn’t have to change to become the other. Each can remain self without losing identity and dominating the other. Liminality restores and strengthens the Arab identity of Arab migrant women in European metropolitan cities.
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Pandey, Sanjay Prasad, i Reetu Limba. "A Study of Cultural Hybridity and Liminality in the Works of Hala Alyan". Journal of Advanced Zoology 44, S-3 (30.10.2023): 1252–58. http://dx.doi.org/10.17762/jaz.v44is-3.1348.
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The concept of Liminality emerged from the anthropological works of Arnold Van Gennep and Victor Turner. Liminality refers to the "threshold". The liminal stage is a transitional or in-between phase of different characters and situations. In the era of postcolonialism, liminality has been applied in the context of culture. Concept of hybridity was at first used in the field of science and later in postcolonial scenario, it got associated with the mixing of cultures. Liminality theory has put a significant impact on postcolonial studies because it provides a framework for understanding the complex experiences of people who have been displaced and dislocated. In the postcolonial context, liminality and cultural hybridity are often experienced by people who have migrated from one place to another. The migrants face the challenge of adapting to a new culture while also maintaining their own cultural identity. They may also find themselves caught in a liminal state, in between two cultures, feeling like they don't fully belong to either one. On the other hand, they may feel that they belong to both cultures in equal measure and form a new hybrid culture which is mixture of the culture of their homeland and native state. The Palestinian American writer Hala Alyan’s novels and poems are full of such characters and situations which explore the themes of liminality and cultural hybridity.
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Maltseva, Tatyana. "Liminality as a condition for changing of the level of subjective vitality of a professional". Applied psychology and pedagogy 7, nr 1 (14.01.2022): 60–68. http://dx.doi.org/10.12737/2500-0543-2022-7-1-60-68.
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The article analyzes the scientific literature on the problem of liminality as a condition for the dynamics of subjective vitality in conjunction with professional activity. The phenomenon of subjective vitality is defined as the subject's level of vital forces, which exist in him as an adaptive and personal potential, the realization of which is necessary for a person to realize his uniqueness and integrity in order to establish a correspondence between various states in the person himself, as well as with the systems surrounding him. The article substantiates its actual role in professional activity, preservation of mental and physical health, in increasing the level of psychological well-being. Taking into account the fact that a certain number of professional situations can be better understood if we consider them through the prism of liminality - an intermediate state between otherness and norms, approaches to this concept are considered. Arnold van Gennep's views that life is characterized by transitions from one social group or situation to another. Victor Turner, expanding the understanding of liminality and describing its relevance to both traditional and modern societies. The works of Homi Bhabha, in which liminality is put forward as a state that allows self-construction through the rejection of imposed forms. The three-phase structure of the liminality of L.I. Fusu. Liminality in modern psychology is a state that occurs at the moment of transition from one stage of development to another, that is, associated with life changes or developmental crises, with changes in general, or with a situation of uncertainty. The article concludes that the problem of the development of subjective vitality is interconnected with the presence of the state of liminality and the conditions of the liminal situation. Liminality acts as a psychological condition for a change in the level of subjective vitality, leading to the need to revise the attitude to life, spiritual foundations and the system of values.
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Huttunen, Laura. "Liminality and Missing Persons". Conflict and Society 2, nr 1 (1.06.2016): 201–18. http://dx.doi.org/10.3167/arcs.2016.020117.
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In many armed conflicts, forced disappearances and hiding the bodies of victims of mass atrocities are used strategically. This article argues that disappearances are powerful weapons, as their consequences reach from the most intimate relations to the formation of political communities. Consequently, political projects of forced disappearances leave difficult legacies for post-conflict reconciliation, and they give rise to a need to address individuals’ and families’ needs as well as relations between national and political groups implicated in the conflict. Based on ethnographic fieldwork, this articles explores the question of missing persons in post-1992 Bosnia. The processes of identification and practices of remembering and commemorating the missing are analyzed through the concept of liminality. The article argues that the future-oriented temporality of liminality gives rise to numerous practices of encountering the enigma of the missing, while the political atmosphere of postwar Bosnia restricts possibilities of communitas-type relationality across ethnonational differences.
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Wolf, Allison. "The Liminality of Loki". Scandinavian-Canadian Studies 27 (1.01.2020): 106–13. http://dx.doi.org/10.29173/scancan179.
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ABSTRACT: This article, the 2018 winner of the AASSC Gurli Aagaard Woods Undergraduate Publication Award, compares Victor Turner’s concept of liminality with common characteristics of trickster figures to show how the Norse god Loki is not only a trickster figure, but also a liminal one. As this article demonstrates, both trickster and liminal figures comment on a society’s social norms by challenging those social norms in order to enact change. Therefore, by closely examining the boundary-breaking nature of trickster figures as it relates to liminality, this article provides a fuller understanding of Loki’s character and his motivations. This critical analysis then points to the significance of what the presence of these figures could have meant for Old Norse society, as well as society today.
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M, Sumathi. "The Liminality in Silapathikaram". International Research Journal of Tamil 4, SPL 1 (26.02.2022): 213–19. http://dx.doi.org/10.34256/irjt22s130.
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‘The spirit of ancient culture is boon to the present life’. The world consists of the five great powers (pancha boothangal) land, air, fire, water and universe. The different religious worshipping present in Hindu culture. Production, protection, destroying, blessings predict through liminality. The essay reveals the views of liminality present in silapathikaram how related with present people’s principles. Humans who workshipped the nature, they workshipped the deities in the two forms, the minor deity and the super deity. To proclaim the God’s blessing, they designed a god’s statue, Idols and they celebrated a function to worship a god. In order to cover up the crimes committed by those who lived and died with them, the peace workship became as the deity worship. By praying soul, they hopped that the souls liminality will save and protect the people, so that they started workship a dead soul. All forums showed in silapathikaram had been seen as liminality. They had a fear and opinion that the God will punish the people , If anybody did a mistake. Many God’s has been as liminality in silapathikaram, kannaghi has been shown as a Pathini God. She was not a goddess for a particular part of people , she is defined as a goddess for all Tamil people. After Thousands of years , apart from language, race, country till now kannaghi is believed as a goddess, because in silapthikaram, the liminality is released through kannaghi. This is the reason which makes kannaghi as a goddess.
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Siegel, Marcia B. "Liminality in Balinese Dance". TDR (1988-) 35, nr 4 (1991): 84. http://dx.doi.org/10.2307/1146165.
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Olwig, Kenneth R. "Liminality, Seasonality and Landscape". Landscape Research 30, nr 2 (kwiecień 2005): 259–71. http://dx.doi.org/10.1080/01426390500044473.
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De Villiers, Annemarie. "Liminality and Catullus's Attis". Helios 44, nr 2 (2017): 157–79. http://dx.doi.org/10.1353/hel.2017.0002.
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Rassin, Michal, Miri Lowenthal i Dina Silner. "Fear, Ambivalence, and Liminality". JONA's Healthcare Law, Ethics, and Regulation 7, nr 3 (lipiec 2005): 79–83. http://dx.doi.org/10.1097/00128488-200507000-00005.
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&NA;. "Fear, Ambivalence, and Liminality". JONA's Healthcare Law, Ethics, and Regulation 7, nr 3 (lipiec 2005): 84–85. http://dx.doi.org/10.1097/00128488-200507000-00006.
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Ramp, William. "Transcendence, Liminality and Excess". Journal of Classical Sociology 8, nr 2 (maj 2008): 208–32. http://dx.doi.org/10.1177/1468795x08088872.
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Rubenstein, Jeffrey. "Purim, Liminality, And Communitas". AJS Review 17, nr 2 (1992): 247–78. http://dx.doi.org/10.1017/s0364009400003688.
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“Fever is no sickness and Purim is no holiday.” So runs a surprisingly self-reflective proverb concerning the festival of Purim, the strangest Jewish holiday. Ostensibly the celebration of the triumph of the Jews over the wicked Haman described in the Book of Esther, at a popular level something much larger and far more complex is going on. Folk customs throughout history have always transcended the celebration of the triumph of Mordecai and Esther. Elaborate pageants, grotesque masks, drunken revelry, noisemaking, buffoonery, burning of effigies, costume parades, feasts with special delicacies, and every manner of carousing and merrymaking have characterized Purim since rabbinic times. A diverse body of Purim literature has accumulated, including drinking songs, short stories, parodies, and intricate plays.
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Cilliers, Johan. "THE LIMINALITY OF LITURGY". Scriptura 104 (12.06.2013): 343. http://dx.doi.org/10.7833/104-0-175.
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Loacker, Bernadette, i Katie Rose Sullivan. "The liminality of branding". Marketing Theory 16, nr 3 (31.07.2016): 361–82. http://dx.doi.org/10.1177/1470593116636661.
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Golubev, Alexey. "Hippies and Soviet Liminality". Kritika: Explorations in Russian and Eurasian History 23, nr 4 (wrzesień 2022): 936–40. http://dx.doi.org/10.1353/kri.2022.0054.
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Rodriguez Carreon, Vivianna. "Liminality: Change Starts Within". Challenges 14, nr 2 (25.04.2023): 25. http://dx.doi.org/10.3390/challe14020025.
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Change Starts Within is the welcome title to the Inner Development Goals (IDGs) toolkit. The tools are resources to support the inner growth of individuals and organizations committed to the Sustainable Development Goals (SDGs). This reflection article emerged from reviewing my earlier experiences in inner development while collaborating in the development of the IDGs. Years of continuing inner growth involved going through the liminal stage several times. Evolution is ongoing. Liminality has been conceptualized through different ways of embodying knowing by anthropologists, phenomenologists, psychologists, philosophers, scientists, and spiritual teachers, among others working in transformational processes. Through a lived experience approach, I explore my relationship with the liminal stage. Learning and practicing the “unseen” inner muscle leads to becoming “sensitive” to the subtle qualities. It involves perceiving the world through sensorial qualities, which leads to a conscious action to purposefully commit to what lies along the path to sustainable humanity. At the same time, I notice the limitations for understanding the language of the inner world. The inner world communicates through dynamic manifestations of the lived experience, and when conceptualized in a logical and structured way, it constrains how the animacy of the inner being can be described. The invitation to understand spaces of inner transformation in liminality is to learn to manifest the state of being. The effects of understanding inner development accelerate wisdom and human evolution.
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Seifert, Elena I. "THE LIMINALITY EFFECT AND THE LIMINALITY ZONE IN THE CONTEMPORARY RUSSIAN POETRY". RSUH/RGGU Bulletin. Series History. Philology. Cultural Studies. Oriental Studies, nr 2 (2018): 51–58. http://dx.doi.org/10.28995/2073-6355-2018-2-51-58.
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Palekaitė, Goda. "Liminal minds". FORUM+ 28, nr 2 (1.06.2021): 34–40. http://dx.doi.org/10.5117/forum2021.2.005.pale.
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Abstract The concept of liminality was first introduced by Arnold van Gennep in Rites de Passage in 1909. There, he observed the rites of passage or transformative rituals of social life (such as weddings, funerals, initiation rites, etc.). Liminality was described as the psychic and emotional state in-between one social status and another, in a state of ambiguity, disorientation and loss of fixed identity. In my research, I adopt the concept of liminality not in the classical anthropological sense but rather in a personal sense. I am interested in personal journeys, often secret transitions and transgressions, usually accompanied by dreams and visions placing persons outside of the society, alienating and excluding them. Yet, I believe liminality to be the state of creativity and I am interested in its transformative potential.
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Tutorsky, Andrei V. "Drinking in the North of European Russia: From Traditional to Totalising Liminality". Journal of Ethnology and Folkloristics 10, nr 2 (1.12.2016): 7–18. http://dx.doi.org/10.1515/jef-2016-0007.
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Abstract This article* explores the topic of alcohol consumption in Russia. My fieldwork was conducted in the north of European Russia between 2010 and 2014 in Arkhangelskaya and Vologodskaya oblasts. The main idea of the paper is to look at alcohol drinking through the lens of rites of passage and especially liminality. I argue that the traditional festivities, and alcohol consumption with the traditional type of liminality, were based on a small amount of sugar and money and also the long period of time required to make beer. In 1960s, after ukrupneniye and the urbanisation of villages, money and spirits came to the villages. Together with an existing prohibition on ceremonies and rites they created a new permanent liminality of drinking. This new liminality included getting dead drunk and was paradoxically approved by Soviet ideology.
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Borg, Elisabeth, i Jonas Söderlund. "Moving in, moving on: liminality practices in project-based work". Employee Relations 36, nr 2 (20.12.2013): 182–97. http://dx.doi.org/10.1108/er-11-2012-0081.
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Purpose – The purpose of this paper is to investigate the practices mobile project workers rely upon to deal with their liminal work situation, i.e. a work situation in which they are “in-between” and do not have a clear long-term belonging to any specific organisation or project. Design/methodology/approach – The study employs a qualitative approach and draws upon in-depth interviews with 24 engineers working for one of Scandinavia's leading technical consultancies. The aim of the qualitative data analysis was to identify a set of commonalities and differences in their experiences and ways of dealing with liminality. Findings – The data indicate that mobile project workers experience their liminality in two separate dimensions; one which is primarily technical and task related, and one that is predominantly group related and social. These types of liminality are dealt with either actively, to lower or handle the ambiguity in the situation, or passively when the individual waits for the situation to be dealt with by others. Based on these two dimensions and types, the paper identifies and discusses four kinds of liminality practices. Research limitations/implications – The paper demonstrates the importance of focusing on individuals in project-based work, and specifically how they deal with work in-between. The paper shows when and how individuals make use of different liminality practices in their work, and calls for further research on the different skill sets and competencies that are needed to deal with liminality. Originality/value – By identifying four liminality practices applied in situations signified by the experience of being in-between, this study offers an important contribution to the literature on flexible and mobile work conditions. Thus, the paper contributes to the knowledge of threshold-like employment positions that denotes the everyday work situation for an increasing number of individuals engaged in knowledge-intensive and project-based work.
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Nazimova, Kristina João. "Angolan children’s experiences in residential centers: displacement, liminality, and belonging". International Journal of the Sociology of Language 2023, nr 279 (1.01.2023): 101–29. http://dx.doi.org/10.1515/ijsl-2022-0038.
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Abstract This article examines how language, liminality, and social marginalization converge in the institutional lives of two displaced children in Angola. A displaced child is very likely to be placed into institutionalized care, which in Angola exists in the form of centros de acolhimento, residential centers that house minors affected by orphanhood, poverty, displacement, or abandonment. Drawing on one year of ethnographic research in two residential centers, the article argues that despite being sites of care and protection, some children come to desire living on the street as a byproduct of persistent marginalization and forms of liminality in the institutions. Utilizing audiovisual recordings of everyday interactions among children and the center’s staff as data, the focus of the article is a set of communicative practices that routinely positioned certain children as liminal subjects who possessed the negative attributes with which liminality is most often associated: danger, pollution, and being an ambiguous nonentity. As a result, those children occupied marginalized positions within the centers and their attempts at claiming their belonging were repeatedly undermined. The lived experience, talk, and perspectives of two children, a boy and a girl, are closely analyzed to illuminate the micro-processes involved in the discursive production of their liminality and social marginality. More broadly, the article elucidates the everyday forms of liminality that take place in the mundane, rather than in ritualized rites of passage, and questions the traditional notion of liminality as a temporary state.
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STOICESCU, MARIA-RUXANDRA. "Communitas and forms without foundations: Romania's case of interlocking liminalities". Review of International Studies 38, nr 2 (21.02.2012): 509–24. http://dx.doi.org/10.1017/s0260210511000842.
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As Maria Mälksoo and Bahar Rumelili's contributions in this Forum show, the concept of liminality has either been ignored or understudied in International Relations (IR) theory. To a certain extent, liminality suffers from the same ills as the condition it refers to, since liminal actors, by finding themselves simultaneously inside and outside structures, puzzle and challenge them. It has been shown that through the lens of liminality it is possible to read deeper into the social construction of identities on the international scene, into the question of ontological security, and into actors’ capacities of consolidating or subverting structural arrangements. When considering liminality for a particular case, its position as a concept within IR theory must be kept in mind. It challenges the linearity and neatness of many IR categories, and also, questions certain tendencies in IR theory that make it a rather self-referential system of concepts with the worrying capacity of developing a world entirely divorced from field realities; it is equally important to look at liminality as a way of seeing things which is inspired and informed by the fluctuating facts of social dynamics.
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Sacido-Romero, Jorge. "Liminality in Janice Galloway’s Short Fiction". Zeitschrift für Anglistik und Amerikanistik 66, nr 4 (19.12.2018): 443–59. http://dx.doi.org/10.1515/zaa-2018-0037.
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Abstract One of the most salient developments in recent short story criticism focuses on the genre’s connection with liminality. Both short fiction’s suitability to convey the liminal and liminality as a defining feature of the short story are at stake. The short fiction of contemporary author Janice Galloway is a good example of this. After a brief introduction to the concept of liminality, I discuss one story from each of Galloway’s collections of short fiction: “Frostbite” is the story of how a young music student crosses an existential boundary and leaves behind disabling expectations and fears; “jellyfish” features a divorced woman undergoing a liminal moment in her experience of motherhood, whereas the woman in a homeless couple in “a night in” narrates her experience as a privileged witness to ontological liminality affecting both space and language.