In the past four years, the path of my own practice as a maker has led me back to the Kingdom of Pipecland and its legacy. Not from a vantage point of historical reflection, but through an organically unfolding communion that happened between the nature of my works and the nature of these camps. Or to put it, in other words, they started to resemble each other more and more.
I came to the Master’s programme with an intent to explore Liminal Rituals, or Rites of Passage. These Rituals work by creating what is in anthropology called a Magic Circle: A special moment in place and time, where the conventional social structures, roles and behaviours are temporarily suspended, and new ones are introduced. This temporary suspension allows the participants of the ritual to transcend their everyday reality in favour of a new one. The function of a Liminal Ritual is to facilitate such an experience – to help participants cross over from one world to another. With its help, one is allowed to tap into ways of perception, thinking, action and interaction that would otherwise not happen in a mundane environment. This is the transformative power of Liminal Ritual: because once leaving the Magic Circle, the participants themselves carry their experiences with them.
In our world Liminal Rituals serve as mediators in social situations, both sacred and secular. From hen parties to weddings and funerals. From national and religious holidays, to household traditions. They help materialise the immaterial transition states in life – to be filled in