In a time defined by rapid societal shifts, profound uncertainties, and the constant reshaping of our world, we often find ourselves in a state of flux – a period of transition where the old ways no longer serve us, and the new ones are yet to fully emerge. This “betwixt and between” state is what anthropologist Victor W. Turner termed liminality.
Drawing from his seminal work on rites de passage, Turner characterized liminality as the marginal period, where individuals or groups are “neither here nor there, no longer a child and not yet an adult” (Turner, 1964). In essence, its a between phases, where established social definitions and roles are suspended.
Times of crisis – whether global pandemics, economic downturns, or significant geopolitical shifts – are profoundly liminal. We find ourselves distanced from a once-stable point in the social fabric or cultural landscape, and our status as ritual participants (us, the passengers) is shrouded in uncertainty, wandering through a realm that embodies little of what was or what is yet to come. This inherent ambiguity and unpredictability frequently reveal themselves through symbols linked to death, shadows, or the unknown.
Indeed, transitional identities are frequently seen as disruptive to those who are not in the midst of the transition, emphasizing the unease and risks linked to this undefined stage. In such moments, the idea of a clear role in the collective eye vanishes, prompting a necessary shift towards humility. Embracing liminality in a time of crisis is, fundamentally, an act of humility.
As Turner observes, in this time of change, people often have little to their names – lacking status, belongings, or symbols that set them apart. Their conduct is usually modest and unassuming, leading to a need for silent obedience and acceptance of unforeseen circumstances. This process of arriving at a uniform state is similar to being worn down to be reshaped into something new. It’s a time when traditional definitions of self and society are stripped away, forcing a confrontation with the unstructured and a recognition of shared vulnerability.
This time, instead of being empty, it is a space of limitless potential from which new combinations of thoughts and connections can emerge. By acknowledging our lack of a clear, fixed role and submitting to the uncertainty, we open ourselves to the transformative potential of the betwixt and between, allowing for regeneration and the emergence of new forms.
Crucially, learning to navigate this liminal space requires us to listen to and learn from those who traditionally inhabit the margins of society. Individuals from marginalized groups, those who are underserved, and people lacking formal social recognition frequently possess the strengths of the vulnerable, navigating the gaps within the social structure.
Turner points out that characters like holy beggars, third sons, or simpletons in folk literature remove the pretenses of high rank. They show that, at the core, everyone shares the same basic humanity. These people, frequently lacking a stable status, embody what Bergson referred to as open morality, providing perspectives on universal human values and the essence of human interconnectedness.
By engaging with these voices, we can gain invaluable perspectives on adaptation, resilience, and the essential human bond that transcends conventional social structures.
References:
- Turner, Victor W. Liminality and Communitas. The Ritual Process: Structure and Anti-Structure. Chicago: Aldine Publishing, 1969, pp. 94-113, 125-30.
- Martin, Stephen A. Hermes and the Experience of Depth Psychotherapy.
- Turner, Victor W. Betwixt and Between: The Liminal Period in Rites de Passage. The Proceedings of the American Ethnological Society (1964), Symposium on New Approaches to the Study of Religion, pp. 4-20.
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