‘Working of the Train Gang’: Alienation,Liminality and Communitas in the UK Preserved Railway Sector

The article initially draws upon the notion of non‐alienated labour to explain the motivations of volunteers who offer their time and expertise freely to the running of steam and diesel locomotives within UK preserved railways. It suggests that in this instance the concept is flawed in that volunteers operate outside the cash nexus. In drawing upon the anthropological concepts of liminality and communitas it aims to develop the notion of non‐alienated labour by adding a subjective dimension. It argues that volunteers working on preserved railways are modern‐day pilgrims through their moving in and out of different identities as they seek solace in the certainty of operating and working in complex and highly satisfying workplaces.     

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.     

Constructing Turkish “exceptionalism”: Discourses of liminality and hybridity in post-Cold War Turkish foreign policy

This article examines the discursive practices that enable the construction of Turkish “exceptionalism.” It argues that in an attempt to play the mediator/peacemaker role as an emerging power, the Turkish elite construct an “exceptionalist” identity that portrays Turkey in a liminal state. This liminality and thus the “exceptionalist” identity it creates, is rooted in the hybridization of Turkey’s geographical and historical characteristics. The Turkish foreign policy elite make every effort to underscore Turkey’s geography as a meeting place of different continents. Historically, there has also been an ongoing campaign to depict Turkey’s past as “multicultural” and multi-civilizational. These constructions of identity however, run counter to the Kemalist nation-building project, which is based on “purity” in contrast to “hybridity” both in terms of historiography and practice.     

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’.     

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.     

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.     

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.     

Liminality Wanted. Liminal landscapes and literary spaces: The Way of St. James

Abstract

The term limen was introduced to anthropological studies following Van Gennep’s theories (1960) about liminality. Among them, Victor and Edith Turner (1978) defined pilgrimage as a liminal experience, as it implies being between two existential levels that, through rituality, favours reflection. In this sense, the case of The Way of St. James (Spain) is an interesting field or research as it is loaded with contemporary meanings. Its landscapes assume the nature of spiritual and therapeutic ones; here, the physical and built environment, social conditions and human perceptions produce an atmosphere favourable to spiritual healing. On the basis of these emotions, liminality is the essence of this pilgrimage experience, not only during the same, but especially afterwards. As a matter of fact, this spiritual journey involves the search for one’s self once back home, thus acting in the process of formation of the individual. Drawing on the need for improving researches on landscape perception approach in tourism studies, we pretend to singularise the pilgrimage landscape from a liminal perspective in order to point out the need for liminality before, during and after the pilgrimage. This is achieved by exploring perceptions and emotions expressed in a corpus of travel literary production. These narrative works are not limited to describe the pilgrimage experiences; rather they make liminality a literary theme to magnify their experiences. As a result, the concept of liminal literary landscape is used to refer to pilgrims’ desire to revive liminality through the pages of travel narratives, in order to continue enjoying these emotions and feelings. These travel narratives are producing new literary modes based on the geographical exploration of the landscapes of The Way in relation to human feelings.     

Spatial and temporal tourism considerations in liminal landscapes

Abstract

Anthropogenic geographic studies in tourism should consider the liminality of the experience. Tourism by definition means a temporal and/or spatial movement takes place. How the tourist interacts and behaves during this transitory experience is a logical progression into human leisure behaviour. Several recent international gatherings of geographers provide the foundation to explore liminality in tourism and we build on those papers in this special issue. The papers are varied in geographies, yet have a central theoretical basis in all things liminal. Invited papers in this special issue are founded on the research presented at two international geography conferences in sessions devoted to tourism. The American Association of Geographers meeting in Boston, Massachusetts in 2017 and the Royal Geographic Society with the Institute of British Geographers in Cardiff, Wales in 2018 gathered geographers from around the world to study this theme. The following papers give the most comprehensive geographic review in tourism to date and we encourage additional dialogue.