Rites of passage: migrancy and liminality in Colum McCann's Songdogs and This Side of Brightness

This article deals with two novels by the Irish writer Colum McCann: Songdogs and This Side of Brightness. Reading the narratives of both texts through the work of anthropologist Victor Turner, the essay reveals how McCann's characters undergo processes of liminal experience, which occasion structural changes in their familial relationships and in their individual identity. Turner's work primarily focused on the ritual behaviours of tribal groups and how liminality was used as a physical means toward spiritual ends; I diagnose similar dynamics in McCann's two literary fictions.     

Liminality in nature-based tourism experiences as mediated through social media

Abstract

The intersection between social media, liminality and nature-based tourism experiences hasn’t been the focus of previous tourism research. Such intersection, on the other hand, is illustrative of how social media relate to the constitution and performance of tourism spatialities, tourist identities, storytelling and place-making, and can lead to relevant theoretical contributes. We aim to investigate how liminality is expressed in relation to nature-based experiences by tourists on social media, and what role social media plays in mediating liminality during nature-based tourism experiences. The analysis is based on a participatory netnography of images and text posts, as well as online interviews with users of the popular social media Instagram. Findings show that the expression of tourism experiences in nature is closely related to specific notions of liminal otherness as opposed to the urban life and the everyday, where nature and wilderness are expressed as related to the genuine, the authentic and a true inner self. Creative combinations of pictures, captions and hashtags make it easier for tourists to express the contrast between the natural landscape and the everyday landscape once they returned home. These combinations also relate closely to performances of resistant and alternative selves and communities. At the same time, such performances are mediated and contested between freedom of self-expression, surveillance and social norms, an aspect that makes their liminal nature ambiguous.     

Tourism and sacred landscape in Sagarmatha (Mt. Everest) National Park,Nepal

Abstract

While tensions between the sacred and the profane in tourism have been of long standing interest to tourism scholars, there is a dearth of literature on the growing influence of tourism on local residents’ spirituality and religious practices in sacred landscapes. This paper examines how local residents’ interpretations of sacred landscapes are influenced by tourism development, and whether tourism plays a role in influencing and reproducing sacred landscape and place-based spiritual values. This exploratory study is based on four months of fieldwork conducted in 2014 and 2015 in Sagarmatha (Mt. Everest) National Park in Nepal’s Khumbu Region. Results of the 33 interviews conducted with ethnic Sherpa community indicate the Sherpa consider their homeland as a beyul (sacred, hidden valley), and its landscapes (i.e. mountains, forests and lakes) as the abode of local deities. Tourism’s influence on local spiritual values is evident and reflected in changes in mountain deity worship, shift in human-environment relationship, and alterations in religious routines and practices. Although Sherpa still regard Khumbu as a sacred place and are actively involved in maintaining their spiritual values and cultural identity, the religious influence of beyul is slowly diminishing as reliance on tourism grows.     

Narratives of emotion and anxiety in medical tourism: on State of the Heart and Larry's Kidney

This paper explores the emotional geographies of State of the Heart and Larry's Kidney—two nonfiction narratives about medical tourism wherein American patients and their caregiver companions travel abroad for life-saving surgeries. The paper has two main goals: first, to illustrate the importance of emotional geographies in medical tourists' lived experiences of travel and tourism, as well as the giving and receiving of transnational health care and second, to generate empirical, theoretical, and methodological discussions between geographical, travel, tourism, and health studies on the relevance of emotional geographies. Medical tourists' experiences of travel and health care have been usually examined as spatially distinct rather than as entwined phenomena. We address the above goals by discussing how the narratives of traveling thousands of miles to a radically different socio-cultural milieu in order to receive essential medical care produce two interrelated emotional geographies: first, they demonstrate the existence of ‘emotional amplification’ (increase in the intensity of emotions) and ‘emotional extensivity’ (increase in the range of emotions) and second, they show how anxiety is underpinned by proximity to Otherness, uncertain boundaries, and isolated decision making. We conclude by briefly addressing how our examination of these narratives can be usefully expanded.     

Transformative landscapes: liminality and visitors’ emotional experiences at German memorial sites

Abstract

The atrocities of Nazi Germany included the radical transformation of natural landscapes. At Ravensbrück (Brandenburg), a lakeside setting became the site of the largest women’s concentration camp in Germany, processing approximately 159,000 inmates until 1945. Similarly, at Flossenbürg (Bavaria), a picturesque valley in the Oberpfälzer Wald housed a large concentration camp with approximately 100,000 inmates over seven years and a granite quarry to support Hitler’s extensive construction programme. After the war, part of Ravensbrück became a Soviet Army base, while large sections of Flossenbürg were removed to make way for a new housing and industrial development. Along with other former camps (particularly Auschwitz-Birkenau), parts of these landscapes were developed into memorial sites that aim to provide a liminal experience for visitors – a ‘rite of passage’. In attempting to regain a sense of place that evokes the trauma of the past, the landscapes of the memorial sites of Ravensbrück and Flossenbürg were recently altered to resemble their appearance in 1945. For visitors, however, the aesthetic experience of these landscapes lies in stark contrast to the narrative they encounter at both sites; they are surprised to see signs of life, objecting to modernisation at Ravensbrück or the existence of a supermarket next to the memorial site in Flossenbürg. This paper examines the transformative processes of these landscapes and explores how their liminality is constructed, experienced and challenged. Through empirical visitor research conducted at both sites, it provides a critical evaluation of the narrative given to visitors and suggests how these important sites can offer a more engaging ‘rite of passage’.     

Gendered politics of empire: the female explorateur and natural histories of the Amazon basin 1899–1901

At the turn of the twentieth century, the Brazilian Amazon was experiencing a moment of heightened exploration, mapping, border creation, and contestation. This article examines the production of the French explorateur and geographer Octavie Coudreau through analysis of the natural history/travel narrative, Voyage au Trombetas (1899), and her subsequent narrative Voyage au Cuminá (1901). Octavie Coudreau initially went to Amazonia to travel with her husband, Henri Coudreau, already a renowned explorer of the French and Brazilian Amazon. After Henri Coudreau’s death on their first voyage, Octavie Coudreau continued working under contract for the Brazilian state and published natural history narratives after each of her four exploratory and mapping missions. These travel narratives include suggestions for increased colonization along with observation of local populaces, supported by a multitude of maps and photographs. Using feminist approaches to the historiography of travel, empire, and geographical work, I look at the female European explorer’s view of imperialism during this significant period in Amazonian history and development. I examine the unfixing of gender identity as it relates to movement within a liminal space. I think of this as the in-between place in which Octavie finds herself – as a grieving widow, thrust into a position of power abroad, while still dealing with the limitations of her gender during this time period, and the space of the Amazon itself, a region in flux where multiple races and imperial powers interact in a contact zone.     

Mahishi's rage: Communitas and protest at Sabarimala,Kerala

In September 2018, the Supreme Court of India lifted the ban on females of menstrual age entering the sacred site to Lord Ayyappan at Sabarimala in the Indian state of Kerala. Violent protests, for and against, engulfed Kerala throughout the main festival and pilgrimage season of 2018–19. This article explores the major sociopolitical and cultural forces that underpinned the violent protests at one of India’s (and also the world’s) major centres of religious pilgrimage. The central argument extends Victor Turner’s thesis in The ritual process to show how the dynamics of liminality and communitas created an intense vortex of crisis of potentially sociocultural transformational effect.     

Liminality at-sea: cruises to nowhere and their metaworlds

Abstract

The concept of liminality informs the experience of tourism, yet little is known about how liminality is performed in the context of ‘cruises to nowhere’ that sacrifice terrestrial destinations for endless ‘seascapes’ of liminality. Fuelled by alcohol, round-the-clock parties and endless buffets, cruises to nowhere are an increasingly popular addition to the Southern African cruising season. Understood through a sample of South African based multi-day ocean-going cruises without a destination, results take literally the notion that tourist liminality involves boundary crossing into the unknown on the limitless horizon of the high seas. Using netnographic methods, boundary crossings are traced through the intended and practiced activities on-board cruise-to-nowhere experiences. Involving a mix of sun, sea, sex and especially alcohol, cruises to nowhere engineer the destination-free seascape as a liminoid playground. Reflecting on South African-based cruises to nowhere offered during the southern hemisphere summer cruising season, the findings of this research call for a more deliberate focus on the liminal aspects of ship-based tourism. At the same time, conclusions chart a course for what may be termed debauchery tourism. Building from work in cruise tourism geographies, alcotourism and party tourism, findings do not intend to moralise debaucherous shipboard tourism, but rather to explore the liminal setting of the cruise ship and the sea where cruises to nowhere offer round-the-clock drinking and partying as a liminal destination in and of itself.     

Reframing and Reconceptualising Gambling tourism in Macau as a Chinese Pilgrimage

Abstract

While dominant discourses, media representations and corporate entities in China downplay the presence of Chinese mainland gambling in Macau, Beijing sanctions millions of its citizens to make the journey to Macau to gamble each year. While Macau’s success is often put down to the extent to which visitors are drawn to a secular destination with integrated resorts to engage in individualistic activities, our approach explores Chinese gambling tourists’ movements, rituals and behaviours along post-structuralist lines, so as to generate new insights. The analysis shows how the metaphor of pilgrimage is an important lens to address individual and communal practices amongst outbound Chinese gambling tourists and brings to light the hyper-meaningfulness, shared values, ritualization, play, risk, and liminal conditions that characterise the processes of their entanglements and the centrality of commercial and political interests. In particular, the analysis indicates the need to explore the significance of cultural, spiritual, economic and social dimensions of Chinese outbound tourism, as well as the unique discourses of power and control affecting their movement and practices. By reframing and reconceptualising gambling tourists as a Chinese pilgrimage, we account for manifestations of culture, governmentality and intentional ritualization as well as contribute an alternative construction of pilgrimage beyond euro-centric accounts, which in turn, will stimulate discussion on geographies of pilgrimage.     

The Dialogical Tradition of Iranian Modernity: Monazereh,Simultaneity, and the Making of Modern Iran

Iranian modernity has chiefly been examined in the context of a dialectical antagonism between “traditionalists” and “modernists”—main categories comprised of related sub-headings such as “Islamist” versus “secular,” “reactionary” versus “revolutionary,” and “regressive” versus “progressive.” Following this approach, Iranian adaptations of modernity have often been (de)historicized as a theater of national “awakening” resulting from the toils of secular intellectuals in overcoming the obstinate resistance of traditional reactionaries, a confrontation between two purportedly well-defined and mutually exclusive camps. Such reductionist dialectics has generally overwritten the dialogic narrative of Iranian modernity, a conflicted dialogue misrepresented as a conflicting dialectic. It has also silenced an important feature of Iranian modernity: the universally acknowledged premise of the simultaneity and commensurability of tradition with modernity. The monazereh (disputation or debate) is the account of the interaction between rival discourses that engaged in opposing, informing, and appropriating each other in the process of adapting modernity. Narrativizing the history of Iranian modernity as the conflict between mutually exclusive binaries overlooks its hyphenated, liminal¹1 The notion of liminality has been theorized in different capacities. The anthropologist Victor Turner first used the idea of liminality in his study of tribal and religious rituals during which an initiate experiences a liminal stage when he belongs neither to the old order nor yet accepted into his new designation. Victor Turner, The Ritual Process: Structure and Anti-structure (Chicago, IL: Aldine, 1969). Turner’s insight has been expanded to investigate the general question of status in society. See, for example, Caroline Walker Bynam, Fragmentation and Redemption (New York: Zone Books, 1992), 27–51. Bynam applies Turner’s notion of liminality to the lives of Medieval female saints, arguing that Turner’s liminal passage applies more readily to the male initiate but does not in most cases reflect the experience of female initiates in Medieval times. Jungian psychology has shifted the focus from liminality as a stage in social movement to a step in an individual’s progress in the process of individuation. Jeffrey Miller, The Transcendent Function (New York: State University of New York Press, 2004), 104. See also: Peter Homans, Jung in Context: Modernity and the Making of a Psychology (Chicago, IL: University of Chicago Press, 1979). Others have used liminality to describe cultural and political change, have prescribed its application to historical analysis, or have made reference to “permanent liminality” to describe the condition in which a society is frozen in the final stage of a ritual passage. Respectively, Agnes Horvath, Bjorn Thomassen, and Harald Wydra, “Introduction: Liminality and Cultures of Change.” International Political Anthropology (2009); Agnes Horvath, Modernism and Charisma (Basingstoke: Palgrave, Macmillan, 2013); and Szakolczai, Reflexive Historical Sociology (New York: Routledge, 2000), 23. Finally, the notion of liminality has been applied to the analysis of mimetic behaviour and to the emergence of tricksters as charismatic leaders, given the association of the figure of the trickster with imitation. Respectively, Agnes Horvarth, Modernism and Charisma (Basingstoke: Palgrave, Macmillan, 2013), 55; and Arpad Szakolczai, Reflexive Historical Sociology (New York: Routledge, 2000), 155. This latter sense seems to apply to the history of Iranian modernity, for the anxiety of imitation was indeed one of its central concerns, and influential figures such as Mirza Malkum Khan (1833–1908) were sometimes perceived (though this was not universally the case) as saviours or tricksters alternatively by different people. On this issue, Fereydun Adamiyat notes how different people had different views of Malkum. The “despotic prince Zill al-Sultan” considered him to be of equal status to Plato and Aristotle. Aqa Ibrahim Badayi’ Nigar thought he was devoid of “the fineries of knowledge and literature (latīfah-i dānish va adab). Minister of Sciences and chief minister Mukhbirul Saltanah Hidayat thought “whatever Malkum wrote has been said in other ways in [Sa’di’s] Gulistan and Bustan.” Fekr-e Azadi (Tehran: Sukhan, 1340/1961), 99. Mehdi Quli Khan Hedayat’s view of Malkum Khan was summed up in these words: “This Malkum knew some things in magic and trickstery and finally did some dishonorable things and gave the dar al-fonun a bad reputation,” Khaterat va Khatarat (Tehran: Zavvar, 1389/2010), 58. Having said that, my use of the notion of liminality, though informed by the theoretical perspectives cited above, diverges from them in one important aspect: liminality as perceived by contemporary theory seems to be based on a pre-/post- understanding of non-liminal statuses accompanied by a desire on the part of the subject to emerge from the liminal state. This approach does not explain liminality as a site for the synthesis of coexisting identities. The munāzirah is precisely the account of such a process. In the context of Iranian modernity, the discourse of tradition was not perceived as prior to the discourse of modernity, as we shall amply see. In fact, European civilizational progress was deemed to have resulted from the successful implementation of Islamic principles. Therefore, while the history of Iranian modernity can still be analyzed as a liminal stage where a weakened old order meets the promise of a new order, it must be understood in terms of the encounter of simultaneous and parallel discourses. It is in this sense that liminality is employed in this study.View all notes identity—a narrative of adaptation rather than wholesale adoption, of heterogeneity rather than homogeneity, of dialogues rather than dialectics. The monazereh is the account of modern Iranian histories.     

Liminality at work in Norwegian hotels

ABSTRACT

Hotels are spaces of temporary accommodation, but they are also important temporary spaces for an increasingly mobile and segmented workforce with different backgrounds and motives. In this paper we wish to address the temporary and transitional nature of hotel work by employing the term ‘liminality’. More specifically, we analyse the hotel as a liminal space for transient workers that view this work as a temporary endeavour. By drawing upon data from a study of hotel workers in Norway, we discuss how the liminality of hotel work may be understood. Here, we turn to an important debate within tourism studies on the blurring relationships between consumer and producer identities in resorts, often referred to in terms such as ‘working tourist’ or ‘migrant tourist-worker’. For a relatively privileged group of workers, the hotel becomes a space of liminal lifestyle pursuits as well as a space of work. We also contrast this privileged group with a different and less privileged liminal group of ‘expatriate workers’. Transient lifestyles and consumption of recreation among workers can have problematic effects in terms of reducing solidarity, and we wish to develop this further by investigating how worker representation and solidarity develops in liminal spaces of work. While strategies of liminality may have a transformative impact on the individual, their aggregate effects might simultaneously alter the way in which hospitality work is negotiated – from the collective to the individual level. As such, hotels as employers of working tourists pose a great challenge to collective representation, and may undermine effective worker action for less privileged groups of workers. The final section of this paper addresses this challenge, asking what bearings the individualism that dominates liminal work spaces has for trade unionism in the hospitality industry.     

The Emotions in Sixteenth‐Century Spanish Spirituality

This article examines discourses on emotion produced and circulated in the context of spiritual reform in sixteenth‐century Spain as teleological methods of self‐interpretation which nonetheless stressed the individuals’ responsibility in actively recognising, displaying, and directing their emotions to a spiritual purpose. Paying particular attention to key devotional books such as Ignatius of Loyola's Spiritual Exercises, Francisco de Osuna's Third Spiritual Alphabet, Bernardino de Laredo's Ascent of Mount Sion, and Teresa of Avila's Book of her Life and The Way of Perfection as a framework of beliefs and guidelines which helped to shape actual cultural practices such as self‐examination and meditation, it seeks to show the complexity of sixteenth‐century understandings of emotion, rationality and the role of the will. It thus aims to challenge the narrow approach taken by recent philosophers like Ronald de Sousa and Robert Solomon in their critique of the historical role of emotion within religion.     

Liminality and difficult heritage in tourism

Abstract

Difficult heritage, rooted in difficult knowledge, is not simply difficult because of traumatic content but also because of the responses it can provoke. These responses can include confusion, anxiety, and empathy for the fear and suffering of others. As such, difficult heritage sites can be problematic in tourism, which is typically characterized by expectations of fun and relaxation. Scholars recognize that the tourist experience is liminal in that tourists occupy a state of limbo outside of their normal places and lives. This article argues that difficult heritage can be a liminal experience within tourism by critically analysing tourist reviews of Bonaire’s slave huts. The Caribbean island of Bonaire attracts cruise tourists and tourists interested in water sports like snorkelling and diving. Yet, these tourists may visit the slave hut sites as a secondary activity during their stay on the island. TripAdvisor reviewers describe feelings of being both out of time and out of place at the slave huts as they imagine the conditions the enslaved would have experienced, and they describe emotional responses ranging from sadness to revulsion. Additionally, reviewers reflect on their visit to the slave huts after ‘resuming’ their vacation, particularly focusing on the contrast between their experiences. The approach of liminality has the potential to better understand tourists’ experiences of difficult heritage.     

The Sunday morning journey to church considered as a form of ‘micro-pilgrimage’

Using mixed methods data, the social significance and narrative of local journeys to church on a Sunday morning are examined and reframed as a form of pilgrimage. Pilgrimage studies over the last 30 years have criticized the concept proposed by Turner and Turner of pilgrimage as entirely opposite and peripheral to social structures and relation. Recent literature has reinterpreted Turner and Turner’s terminology of ‘liminality’ and ‘communitas’, developing these ideas to identify the continuities that remain between much of everyday life and contemporary pilgrimage. Furthermore, there has been a shift in focus, prompted by interest in mobilities, from pilgrimage centres to recognize the significance of the journey to such centres. This paper advances the discussion further to argue that local scale journeys to church should be considered as a form of micro-pilgrimage: local journeys to church services that can form part of a break from daily social structures to be used to prepare oneself for the act of worship or immersion in the social relations based in the church. The concept of micro-pilgrimages therefore recognizes that these journeys can, like longer pilgrimages, contain qualities of liminality and communitas that combine social and religious significance and meaning for the pilgrim.     

The safe spaces ‘in-between’ – plays,performance and identity among young ‘second generation’ Somalis in London

ABSTRACT

The article elaborates on how young UK-born self-identifying Somalis use performance to create ‘liminal’ spaces that allow them to explore and express the often contradictory registers of self and belonging through play and the carnivalesque. The plays they write, practise and perform transform community places into ‘safe spaces’ that open and invite dialogue on the intergenerational conflicts they experience around identity and expected behaviour. Far from being fictions, in making visible the liminality in the daily lives, these young people communicate ‘the reality behind the role playing mask’ [Turner, Victor. 1982. From Ritual to Theatre – The Human Seriousness of Play. New York: PAJ, 155]. This research is based on 6 months ethnographic research with the Mustaqbal youth group based in London. It contributes to rethinking ‘safe space’ by illuminating how young people use the ‘stage’ to express elements of their lives they are otherwise unable to voice.     

Holocaust Narratives: Second-Generation “Perpetrators” and the Problem of Liminality

Taking “second-generation perpetrators” to refer to the tension between the guilt of the parents who were actively involved in carrying out Nazi atrocities, and the innocence of their offspring, I posit the oscillation between these positions as a form of liminality. Underpinned by the work of Jacques Derrida and Marianne Hirsch, I discuss this form of liminality in relation to concepts of the ghostly, examining the ways in which Holocaust narratives, literary and cinematic, are haunted by the past. I argue that the family conflicts such second-generation narratives present run the risk of displacing the real victims of the Holocaust.     

Between space and place in mountaineering: navigating risk,death, and power

Abstract

The liminal status of mountains makes them attractive destinations for adventure, and related tourism and recreation activities. Stemming from critiques of Nepal’s growing adventure tourism industry, and recognising the centrality of Sherpas’ roles within it, of interest are the ways Climbing Sherpas experience liminality in mountaineering. Liminality, an anthropological concept introduced by Arnold van Gennep (1960 van Gennep, A. (1960). The rites of passage. Chicago: University of Chicago Press. [Google Scholar]), becomes transformative as Sherpas use encounters with death and periods of uncertainty to take stock of the purpose of their lives. Moreover, analysis of narrative findings reveal that Sherpas assert individual freedom and collective agency in response to the dangers and demands of Nepal’s commercial mountaineering industry, thereby shifting power relations on the mountainside. These findings challenge assumptions of immobile host populations that underlie some of the current understandings within tourism scholarship. Additionally, exploring the liminal landscapes of the mountainside draws attention to critical concerns regarding tourism (and its associated industries) as a mechanism for economic development.