2019 Liminality Seminar

As our scholars of the Liminality Seminar have pondered the multiple dimensions of life lived in-between, they identified a host of questions. I list them here:

What are some current examples of liminal leadership in the Western World?
How are ritual and ceremony employed to assist transition in contemporary Western culture?
In what sense have current psychotherapies replaced more traditional ritual forms of transition and transformation?Do liminal experiences have a “shelf life” and how long do their impacts extend into the future?
Since liminal passages have existed for centuries and are chronicled in our great literature, how does current anthropology assist us in understanding it better?
Is the quality of a liminoid experience less valuable than the more traditional liminal experience replete with Rites of Passage?
How does contemporary society actually move against the power of liminal passage?
If the energy of social systems dissipates at certain intervals, what is it that propels us toward reforming and replenishing it – in new form?
What are the factors that contribute to the success of some intentional communities of permanent liminality and conversely the failure of others?
How has the discipline of liminal studies flown so under the radar when the reality of liminality underlies so much of life?
What changes count as liminal and which do not?
Are we all in a perpetual state of liminality in some form or the other?
Are there Rites of Passage that go unnoticed?
What are the developmental stages of teens and the rites of passage most common to them?
If learning and education takes place in the in-between state of liminal being, how do we characterize the pre-liminal and post-liminal phases?
Do nations pass through liminal periods? If so, what Rites of Passage may be employed to assist in those transitions?
Is it possible to be in a liminal state while also pursuing direct goals? Do those contradict one another?
Do we ever really escape the liminal state of mind?
How do voluntary liminality and involuntary liminality relate?
Are liminal studies only engaging with what is or hoping for what might be?
How has the study of liminality and the Rites of Passage informed, clarified and even shifted traditional religious  ritual, ceremony and teaching?
How is communitas created and shared by those who inhabit the same digital domain?
Is it advantageous or helpful for a person to be aware that they are in a liminal space?
Is subjective perception a reflection of reality, interpretation of reality, portion of reality, or reality itself?
What are the factors that contribute to a person succeeding in passing through a transition?
How do Rites of Passage facilitate actual smoother transitions?
What is the difference between crossing a predictive and voluntary threshold or a sudden, involuntary one?