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This book breathes new life into the study of liminal experiences of transition and transformation, or 'becoming'. It brings fresh insight into affect and emotion, dream and imagination, and fabulation and symbolism by tracing their relation to experiences of liminality. The author proposes a distinctive theory of the relationship between psychology and the social sciences with much to share with the arts. Its premise is that psychosocial existence is not made of 'stuff' like building blocks, but of happenings and events in which the many elements that compose our lives are temporarily drawn together. The social is not a thing but a flow of processes, and our personal subjectivity is part of that flow, 'selves' being tightly interwoven with 'others'. But there are breaks and ruptures in the flow, and during these liminal occasions our experience unravels and is rewoven. This book puts such moments at the core of the psychosocial research agenda. Of transdisciplinary scope, it will appeal beyond psychosocial studies and social psychology to all scholars interested in the interface between experience and social (dis)order.

This article considers the liminality of dying through the lens of “deathbed experiences”: reports of events occurring towards the end of life subject to multiple, potentially conflicting explanations, both medical and transcendent. Examples include a dying person reporting conversation with a deceased relative or reaching towards something unseen. While deeply meaningful and metaphysically significant to some, others explain them in material terms: as opioid toxicity, delirium or similar. These differing explanations bring an ontological liminality into the clinical realm. Based on ethnographic research within a UK hospice and 42 interviews with palliative care staff, this piece puts deathbed experiences in conversation with anthropology’s “ontological turn.” It compares the responses of clinicians to those of ethnographers confronting ontological difference. Drawing specifically on the methodological strain within this literature, it argues for care in such moments to be informed by “recursivity.” The article considers the consequences of this recursive form of care more broadly with reference to the biopsychosocial model. It ends with a discussion of how to do research about recursive care in a suitably recursive way. Cet article examine la liminalité de la mort à travers le prisme des « expériences de fin de vie » : récits d’évènements survenant à la fin de la vie et pouvant faire l’objet d’explications multiples et potentiellement contradictoires, tant médicales que transcendantes. Parmi les exemples, on peut citer le fait qu’une personne mourante voit un parent décédé à son chevet ou prédise avec précision sa propre mort. Si ces évènements ont une profonde signification et une importance métaphysique pour certains, d’autres les expliquent en termes matériels : toxicité des opiacés, délire ou autres phénomènes similaires. Ces explications divergentes introduisent une liminalité ontologique dans le domaine clinique. S’appuyant sur des recherches ethnographiques menées dans un hospice britannique et sur 42 entretiens avec du personnel de soins palliatifs, cet article met en relation les expériences au chevet des mourants avec le « tournant ontologique » de l’anthropologie. Il compare les réponses des cliniciens à celles des ethnographes confrontés à la différence ontologique. S’appuyant spécifiquement sur la tendance méthodologique de cette littérature, il plaide pour que les soins prodigués dans ces moments-là soient guidés par la « récursivité ». L’article examine plus largement les conséquences de cette forme récursive de soins en se référant au modèle biopsychosocial. Il se termine par une discussion sur la manière de mener des recherches sur les soins récursifs d’une manière appropriée.

Purpose In the emerging transformation economy, there is a shift from staging memorable experiences for many to eliciting life-transformative events for one. This study aims to understand how transformative experiences can be guided and what prerequisites are needed to elicit human transformation when designing experiences. This study borrows positive psychology as a theoretical lens to explore festivals as a prime context for liminal transformative experiences in the hospitality context. Design/methodology/approach A constructivist qualitative research design was used through 31 in-depth interviews. To ensure experience recollection, memory formation and integration of the experience into long-term transformative effects, all interviewees had attended an electronic dance music festival in the past 12 months. Findings Guided by the positive emotions, engagement, relationships, meaning and accomplishments (PERMA) model, the thematic analysis revealed a series of psychological and contextual dimensions around PERMA and liminality that need to occur for transformative experiences, personal growth and self-transcendence to happen. Practical implications This study provides a guideline for event organisers and experiences designers to intentionally design and occasion positive human experiences in temporal and spatial liminal hospitality consumption contexts. Psychological and contextual dimensions are identified as critical factors in facilitating human transformation. Originality/value This paper bridges the emerging transformation economy, experience design and positive psychology. Grounded in PERMA, the study offers a novel theoretical model that serves as a framework for both transformative experience research and practical experience design.

Since the end of the Rwandan genocide, the new political elite has been challenged with building a unified nation. Reaching beyond the better-studied topics of post-conflict justice and memory, the book investigates the project of civic education, the upsurge of state-led neo-traditional institutions and activities, and the use of camps and retreats shape the \"ideal\" Rwandan citizen. Rwanda's ingando camps offer unique insights into the uses of dislocation and liminality in an attempt to anchor identities and desired political roles, to practically orient and symbolically place individuals in the new Rwandan order, and, ultimately, to create additional platforms for the reproduction of political power itself.

Since the enactment of the 1991 Colombian Constitution, a legal and institutional framework has been established to address the political demands of multiculturalism. This article examines the incarceration of indigenous individuals in this multicultural context and highlights the various factors influencing the adoption of penal confinement as a response to indigenous criminal behavior. The article traces the process by which indigenous special jurisdiction has embraced incarceration over the past two decades and examines the potential factors that have led to transcending the multicultural boundary with imprisonment as the dominant punitive form. The emergence of a special legal subject—the incarcerated indigenous individual—indicates the outcome of this collision between legal worlds, placing them in the liminal space of identity uncertainty, reintegration impossibility, and the latent potential for the disappearance of their cultural identity.  Desde la promulgación de la Constitución colombiana de 1991, se ha creado y puesto en marcha un régimen jurídico e institucional que intenta responder a los reclamos políticos del multiculturalismo. Este texto analiza el encarcelamiento de indígenas en este contexto multicultural y muestra los distintos factores que inciden en la adopción del encierro penitenciario como respuesta a la desviación criminal del indígena. El artículo rastrea el proceso a través del cual la jurisdicción especial indígena se ha apropiado del encarcelamiento en los últimos veinte años, así como los posibles factores que han incidido en la superación de la frontera multicultural con la prisión como forma punitiva dominante. La aparición de un sujeto jurídico especial —el indígena privado de la libertad— señala el resultado de este choque entre mundos jurídicos que lo arroja al espacio liminal de la incertidumbre identitaria, la imposibilidad de reintegración y la potencia latente de la desaparición de su identidad cultural.  Desde a promulgação da Constituição colombiana de 1991, foi criado e implementado um regime jurídico e institucional que tenta responder às reivindicações políticas do multiculturalismo. Neste texto, analisa-se o encarceramento de indígenas nesse contexto multicultural e mostram-se os diferentes fatores que influenciam a adoção do confinamento penitenciário como resposta ao desvio criminal dos indígenas. No artigo, traça-se o processo pelo qual a jurisdição especial indígena se apropriou do encarceramento nos últimos 20 anos, bem como os possíveis fatores que influenciaram a superação da fronteira multicultural com a prisão como forma punitiva dominante. O surgimento de um sujeito jurídico especial — o indígena privado de liberdade — sinaliza o resultado desse embate entre mundos jurídicos que os lança no espaço liminar da incerteza identitária, da impossibilidade de reintegração e do potencial latente de desaparecimento de sua identidade cultural.