The name is from an actual zone observable from space in the place where daylight or shadow advances or retreats about the Earth. Noon and, more often, midnight can be considered liminal, the first transitioning between morning and afternoon, the latter between days. Within the years, liminal times include equinoxes when day and night have equal length, and solstices , when the increase of day or night shifts over to its decrease. Where the quarter days are held to mark the change in seasons, they also are liminal times. Customs such as fortune-telling take advantage of this liminal state.
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However, they might not know about the concept of communitas. Walking with strangers and sharing a goal with them leads you to create special bonds.
A destination, a shared path, and an unexpected affinity can be magical. Anthropologist Victor Turner studied this phenomenon. He believed that pilgrimages could be divided into different stages.
For him, pilgrimages involved leaving society and coming back a changed person. Turner believed that the most important part of a pilgrimage is the community it creates. He called this special relationship communitas. Rites of passage Rites of passage are made up of three distinct phases that are connected in some way.
These phases are separation, liminality, and reincorporation. In the first phase, separation, people separate from their social community. They leave their daily life, physically as well as symbolically. This phase consists of packing, saying goodbye, and doing research about the upcoming experience. During this phase, participants distance themselves from normal notions of time and space. Time passes differently and you stop constantly checking it. You might walk slower to enjoy the landscape and the view.
The present moment becomes more important than the future. During this phase, you share a common goal with other pilgrims. That goal might be to finish the pilgrimage or at least arrive at the next stop.
These common goals lead to a shared identity. The last phase is reincorporation. This is the end of the pilgrimage. Your journey has ended. Nevertheless, nothing is the same as it was before. People who finish a pilgrimage tend to return home more relaxed. They often enjoy a new social status. They see routine and boring activities in a new light. The little things become more important and they enjoy their relationships with other people more.
Communitas Of the three rites of passage phases, the second liminality is the most important. During this phase, something happens that changes you and the way you see the world. That something is communitas. Your everyday rules and limitations disappear, and you enjoy a unique freedom. All pilgrims are equals. Communitas, according to Turner, is the spirit of community.
In other situations, these same people would never become your friends. But here, they become more than friends. The here and now is what matters. Creation and destruction Communitas is very intense. It heightens your senses and activates your intuition. Communitas can also destroy order. This liminal state can help create new rules and values or help you recover values that you had lost. Spontaneous communitas happens during counter-cultural events.
If you participate in an event with rules that go against current cultural norms, you might experience it. Normative communitas happens when there is a need for social control. This type stems from spontaneous communitas. Pilgrimages fall into this category. While spontaneous communitas happens outside of social norms and social structure, normative and ideological communitas happen within. Communitas overcomes the division between people and leads to social unification.
According to dictionary. What was once a world I cherished and adored, is now turned upside down and I am on the threshold of Betwixt-and-Between-Land. A state of liminality is one where the order of things has been suspended. It is an unsettling arena where I am learning to steer my vehicle and hoping very soon to guide it towards finding my new self. In liminality, the past is brought into play only briefly to review the loss. It is the future and the promise of transformation that I find so heartening about liminality.
Communitas: Changes in the Liminal Space
Structure is another word for hierarchy, order, authority and different cognitive forms of organizing human society. Liminality is a transitional phase and existential position of the subject. In other words, liminality is not institutionally integrated in any meaningful sense, which is why religious communities that turn to literalist readings of scripture have literally no ability to find a balance or commensurate relation with the global capitalist empire. Religion thus sees itself as a way to escape the extreme form of annihilation that structure poses to life by partially incorporating this power of negation into its very edifice. But religion has become too integrated into the negative side, blurring its lines of differentiation with this structure. But how can this command, which requires a turn to communitas and liminality be institutionalized?
LIMINALITY: The Threshold Betwixt and Between
However, they might not know about the concept of communitas. Walking with strangers and sharing a goal with them leads you to create special bonds. A destination, a shared path, and an unexpected affinity can be magical. Anthropologist Victor Turner studied this phenomenon.
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