The intelligent body ceases to be: intelligence and bodilyness are sundered, unable to ground or defend each other or themselves.
Antistructure is constituted by liminality and communitas.
Seeing structural invisibility as an important aspect of liminality makes clear why victims of ethnocentric racism are never seen as liminal subjects.
Structure/Antistructure and Agency Under Oppression | Author(s): Maria C. Lugones | Published by: The Journal of Philosophy | Oct., 1990
Liminality is both more creative and more destructive than the structural norm.
As well as the betwixt-and-between state of liminality there is the state of outsiderhood, referring to the condition of being either permanently and by ascription set outside the structural arrangements of any given system, or being situationally or temporally set apart, or voluntarily setting oneself apart from the behavior of status-occupying, role-playing members of that system.
Such outsiders would include, in various cultures, shamans, diviners, medi ums, priests, those in monastic seclusion, hippies, hoboes, and gypsies. They should be distinguished from “marginals,” who are simultaneously (by ascription, optation, self-definition, or achievement) of two or more groups whose social definitions and cultural norms are distinct from, and often even opposed to, one another.
These would include migrant foreigners, second generation Americans, persons of mixed ethnic origin, parvenus (upwardly mobile marginals), migrants from country to city, and women in a changed, nontraditional role.
What is interesting about such marginals is that they often look to their group of origin, the so-called inferior group, for communitas, and to the more prestigious group in which they mainly live and in which they aspire to higher status as their structural reference group.
Sometimes they become the radical critics of structure from the perspective of communitas, sometimes they tend to deny the affectionally warmer and more egalitarian bond of communitas…. Marginals like liminars are also betwixt and between, but unlike ritual liminars they have no cultural assurance of a final stable resolution of their ambiguity.
From Limen to Border: A Meditation on the Legacy of Victor Turner for American Cultural Studies | Author(s): Donald Weber | Published by: American Quarterly | Sep., 1995
Time out of Time: 