Why liminal spaces are uncertain and ambiguous

Why liminal spaces are uncertain and ambiguous and promote a feeling of communitas amongst the people who occupy these spaces. 

Posted by Sikhanyisiwe Mkhonto

We are constantly moving from one space to another. These are often large socially constructed spaces that create meanings or serve a function in our society. There are however spaces where we are neither in nor out. This space is the centre of two large spaces. A small space where one feels connected with the fellow members who are occupying that small space in that moment (Shortt, 2015: 634). Turner investigated the works of Arnold Van Gepp who spoke of the concept of ‘rite de passage.’ Victor Turner’s focus was the liminal period of a ritual. ‘Liminality is ambiguous, this is because the individual is not being classified into any category which confirms their role in a cultural society’ (Turner, 1969: 95). In this liminal period members involved experience a sense of harmony, this is what Turner labels as communitas (Turner, 1969: 96). In this essay I will be discussing why liminal spaces are uncertain and promote a feeling of communitas amongst people who occupy these spaces. I also use three examples from three articles that illustrate liminality in our everyday lives.

Liminality and the feeling of uncertainty.

Individuals who occupy liminal spaces cannot continue with the normal way of living their lives. They are being isolated from everyone else who is not taking part in the ritual. A ritual being defined as ‘Transformative, ceremonial and confirmatory’ (Turner, 1967: 95). In the liminal space Turner (1969: 95-96) states ‘how time seems to stop.’ It is when a period of waiting begins. The individuals are caught between what they were before this phase and what they will become once the waiting period is over’. In this space individuals are not in charge of their lives, often their lives are in the hands of those who are in a higher position. Those in authority get to make decisions, which creates a feeling of uncertainty. Individuals often behave in a submissive manner, doing what they are instructed to do and are open to any form of discipline instilled on them when they go against what is instructed of them (Turner, 1969: 95). Liminal spaces are ambiguous because there is no clear confirmation of what that person is at that moment. Liminality is ‘death, being in the womb, being invisible or an eclipse which is both moon and sun’ (Turner, 1969: 95). ‘It is a mid-point between two positions’ (Gibson, 2011: 75). It is often illustrated by symbols which signifies the separation of participants from everyone or everything else. These symbols often have the stigma of death attached to them (Turner, 1967: 96).

Liminal spaces and Communitas.

In this space of liminality, individuals experience a sense of unity. They all share a common goal and are submissive towards a common person who is in power. This shared feeling is noted by Turner as communitas. He refrains from using the term community because that would mean that this is a structure in which people are in the same social settings but have no shared bond. In communitas there is a bond. All individuals can relate to the feeling of uncertainty as they go through the same emotions, and state of being submissive to a higher authority. They all are experiencing the waiting period in which time seems to stop for them. They are all subject to the same discipline. They all wear the same symbols that separate them from others who are not partaking in the ritual (Turner, 1969: 96).

Kidney patients in the state of liminality

Gibson (2011:73) speaks on how patients with end-stage kidney failure could illustrate the concept of being in a liminal period and how there seems to be a sense of uncertainty as well as a shared bond amongst these patients. She looked at a state hospital and came across four patients who were all in need of a new kidney. I will only speak of two.

Mr Bandla and Mr Bonga are liminal state. This is because their lives changed when they received their diagnoses of end-stage kidney failure. They were admitted to hospital which is an institution that separates them from the outside world. Gibson, (2011: 75) states that they ‘lose their identity and become patients. In becoming patients, they have no power over their own lives. Decisions are being made for them by the state as well as their family members. They must be submissive and take orders and be ready to face the consequences if those orders are not followed.’

‘The hospital gowns, intravenous drips, tests, measurements of temperature, heart rates, oxygen mask and dialysis machines are all symbols that differentiate them from the outside world and at once creates an impression that these patients are sick’ (Gibson, 2011: 75).

Mr Bandla said, ‘waiting for the decision of whether or not he qualifies for the kidney felt as if he were no longer in control of his dreams, he could hear the clock ticking.’ Mr Bonga said. ‘The sands are running; he can only wait.’ In both situations there seems to be an instance where the patients feel that time has stopped, they cannot continue with anything, with this uncertainty hanging over their lives. They both have a common feeling of enduring the waiting period. They are at the midpoint of life and death (Gibson, 2011: 75-76).

Van der Waal shares his own experiences of being in a liminal state. He explains how being partly deaf on the right ear made him feel as if he was caught between being able to socialize and communicate well, but not being able to freely explain why it was difficult for him to tolerate loud settings and why he needed to strategically place himself in positions that will allow him to hear better. (Van der Waal, 2011: 65-66). He mentions how he read an article which clarified how being deaf in a society that is advanced can often be unsettling because being disabled carries the stigma of death, disability often signifies a dysfunction in the body. A disabled person may experience uncertainty about their status in this advanced society. They are caught between being labelled as not fully functioning and functioning. There is everything right with their body but there is also a part that is not normal. He mentions how the authors note that being disabled carries a notion of a ‘negative liminal state.’ There is nothing positive associated with being disabled. Van der Waal did many procedures to try and get him to hear better, at one stage it was clear that he could not truly hear because of the visible earpiece which showed that there is a dysfunction, he is indeed being separated from everyone and is not normal according to society (Van der Waal, 2011: 65-66).

Victor Turner looked at liminality of the Ndembu ritual. He speaks of how the Neophytes are in this place where they are said to be invisible. They are separated from the rest by being clothed with symbols that stand for their current state of being in between. Symbols such as Mask and white paintings on their bodies. These neophytes have no specific gender, they may be one or both genders. This is because the place that they are in does not follow the norms of the outside world which clearly define whether a person is a male or female. In this realm there is no classification of individuals (Turner, 1967: 95-97). Their invisibility emphasizes how they have no upper hand, they cannot demand or request anything. They should be humble. Turner notes how amongst the neophytes there is a common bond in which they are all identical and no one is above the other, they all are experiencing the same feeling of having their lives being dictated by higher authority. They are all treated the same. They all waiting to be re-integrated back into society, uncertainty hangs over them. They are not boys or men (Turner, 1967: 95-97).

Conclusion

Victor Turner speaks of liminality being an ambiguous and uncertain period of the ritual process. He notes how individuals seem to all be united and share the same sense of grief, relief, happiness, or joy. Three articles looked at the concept of liminality. Gibson spoke of end stage kidney failure patients. She noted that they were at the mid-point of ill and healthy. Van der Waal spoke of his own experiences of being deaf and how it was difficult to use in a society that views disability as a death sentence and to be stuck with your own body that is not fully functioning. Turner looked at how neophytes in a ritual are caught in this space where they are neither boys nor men. They are nothing and their symbols stand for the fact that they are different. Individuals in the liminal period often do not have authority to make their own decisions. Many of the times their lives are in the hands of those taking care of them are seeing that they follow through with the process.

 

Reference:

Gibson, D. 2011. ‘The Liminality of Kidney Failure in South African state Hospital.’ Anthropology Southern Africa, 34(1-2): 73-80.

Shortt, H. 2015. ‘Liminality, space and the importance of ‘Transitory Dwelling places’ at work.’ Human Relations, 68(4): 633-658.

Turner, V. 1967. The Forest of symbols. Ithaca and London: Cornell University Press.

Turner, V. 1969. The Ritual Process: Structure and Anti-structure. Ithaca, New York: Cornell University Press.

Van der Waal, K (C.S). 2011. ‘A return to Turner: Liminalities in Afrikaner Identity Politics after Apartheid.’ Anthropology South Africa, 34(1-2): 62-72.