During the past twenty years of intellectual boundary-crossing and widespread borrowing between fields, Turner's notions of "liminality" and the "processual" have been adopted by many theorists of art and society. This is the first volume to place individual Turner concepts into the context of his entire career and to spell out their implications for literary studies.

During the past twenty years of intellectual boundary-crossing and widespread borrowing between fields, Turner's notions of "liminality" and the "processual" have been adopted by many theorists of art and society. This is the first volume to place individual Turner concepts into the context of his entire career and to spell out their implications for literary studies.

In the twenty years following Victor Turner's death, interventions on the interconnected performance modes of play, drama, and community (dimensions of which Turner deemed the limen), and experimental and analytical forays into the anthropologies of experience and consciousness, have complemented and extended Turnerian readings on the moments and sites of culture's becoming. Examining Turner's continued relevance in performance and popular culture, pilgrimage and communitas, as well as Edith Turner's role, the contributors reflect on the wide application of Victor Turner's thought to cultural performance in the early twenty-first century and explore how Turner's ideas have been re-engaged, renovated, and repurposed in studies of contemporary cultural performance.

Examines the concept of play in Western thought, with special emphasis on the relationship between aesthetics and ethics, and envisions literary discourse as contributing to an alternative mentality based on peace rather than power.

Feminist Literary and Cultural Criticism explores inter-disciplinary connections across Cultural Anthropology, Geography, Psychology, and feminist literary criticism to develop a theoretical framework for spatial criticism. Using the spatial gynocritics framework developed in the book, it analyzes selected texts from five different genres–short-story, novel, film, cartoons, and OTT series, created by women. The creators discussed in the book constitute a transnational collectivity of women that shares common concerns about gender, environment, technology, and social hierarchies. They comprise a geographically and linguistically diverse group from India, Uruguay, Spain, Argentina, and the USA. The book offers immense potential for a comparative study on numerous aspects, among which the present work concentrates on the treatment of Space, demonstrating that spatial logic and grammar are essential elements of the feminist praxis. The book reveals the unexamined potential in the women creators’ praxis of destabilizing, decentring, and destroying the ascribed centres around which social arrangements are structured. Moreover, the book offers valuable analytic tools that add to scholarship in literary theory, comparative cultural studies, comparative literature, gender studies, feminist criticism, and interdisciplinary humanities. It is an indispensable aid to students and faculty in these areas of study, enabling them to critique texts from a fresh perspective.

In The Ritual Process: Structure and Anti-Structure, Victor Turner examines rituals of the Ndembu in Zambia and develops his now-famous concept of "Communitas." He characterizes it as an absolute inter-human relation beyond any form of structure.The Ritual Process has acquired the status of a small classic since these lectures were first published in 1969. Turner demonstrates how the analysis of ritual behavior and symbolism may be used as a key to understanding social structure and processes. He extends Van Gennep's notion of the "liminal phase" of rites of passage to a more general level, and applies it to gain understanding of a wide range of social phenomena. Once thought to be the "vestigial" organs of social conservatism, rituals are now seen as arenas in which social change may emerge and be absorbed into social practice.As Roger Abrahams writes in his foreword to the revised edition: "Turner argued from specific field data. His special eloquence resided in his ability to lay open a sub-Saharan African system of belief and practice in terms that took the reader beyond the exotic features of the group among whom he carried out his fieldwork, translating his experience into the terms of contemporary Western perceptions. Reflecting Turner's range of intellectual interests, the book emerged as exceptional and eccentric in many ways: yet it achieved its place within the intellectual world because it so successfully synthesized continental theory with the practices of ethnographic reports."

Throughout its entire history, the discipline of anthropology has been perceived as undermining, or even discrediting, Christian faith. Many of its most prominent theorists have been agnostics who assumed that ethnographic findings and theories had exposed religious beliefs to be untenable. E. B. Tylor, the founder of the discipline in Britain, lost his faith through studying anthropology. James Frazer saw the material that he presented in his highly influential work, The Golden Bough, as demonstrating that Christian thought was based on the erroneous thought patterns of 'savages.' On the other hand, some of the most eminent anthropologists have been Christians, including E. E. Evans-Pritchard, Mary Douglas, Victor Turner, and Edith Turner. Moreover, they openly presented articulate reasons for how their religious convictions cohered with their professional work. Despite being a major site of friction between faith and modern thought, the relationship between anthropology and Christianity has never before been the subject of a book-length study. In this groundbreaking work, Timothy Larsen examines the point where doubt and faith collide with anthropological theory and evidence.