Abstract
This chapter explores liminality vis-à-vis mega-events (MEs) and neoliberal urbanisation, proposing MEs as opening a liminality which remains un-experienced. MEs are not simply phenomenologically liminoid but ontologically liminal space-times through which neoliberal urbanisation contradictorily occurs: consistent with Jameson’s definition of modernity as a disjunction between experience and abstraction. Not the confusing experience of a liquefaction that is not dialectically resolved into order then (cf. Szakolczai), modern liminality should be understood as the aesthetic fracture between experience and the forces that order the conditions of experience itself. Critiquing urban capitalism must be completed by an eminently aesthetic perspective: not the romantic attempt to restore an authentic experience of communitas against neoliberal eventification, but of making experienceable, those phenomena which shape our being in the world.
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Notes
- 1.
Latour claimed it was time for sociology to begin accounting ‘for how society is held together, instead of using society to explain something else’ (2005, p. 13).
- 2.
‘Instead of saying, like Durkheim, that we “should treat social facts as a thing”, Tarde says that “all things are society”, and any phenomenon is a social fact’ (Latour, 2002, p. 122).
- 3.
As per the etymological root of experience, viz. ex-per: going through from the outside.
- 4.
The term ‘exception’ literally means to take in the outside (from ex, outside, and capere, to take). The mechanism of exception is the dispositive allowing to ‘take in’ the chaotic, ever-escaping outside (life, world, space…), and domesticate it, that is, to simultaneously including space by excluding its conflictual, eventful, and contingent materiality (cf. Agamben, 2005).
- 5.
‘I would like to say simply that what I call communitas has something of a “flow” quality … “flow” for me is already in the domain of what I have called “structure” … [it] seems to be one of the ways in which “structure” may be transformed or “liquefied” … into communitas again’ (Turner, 1982, p. 58).
- 6.
While the sphere of leisure is not necessarily apolitical, this is how Turner seems to understand it (see Rowe, 2008).
- 7.
For a critique of the political trouble with assuming an innocent ‘flow of things’ as the ontological substance of reality, see Pavoni (2018a, Chapter 6).
- 8.
The ‘compulsion towards liquidity, flow, and an accelerated circulation of what is physics, sexual, or pertaining to the body is the exact replica of the force which rules market value: capital must circulate; gravity and any fixed point must disappear’ (Baudrillard, 1987, p. 25).
- 9.
Thomassen (2014, p. 226), following Szakolczai, proposes that this permanent condition of liminality ‘be channelled back into a feeling-at-home … re-establish[ing] some kind of background in which individual action can be understood and measured, and in which frenetic movement finds a rest. More than ever, we need to turn on the concreteness of lived space’.
- 10.
More precisely, Virno notes that the distinction between ‘theory’ and ‘life’ is not a theoretical illusion, but rather ‘the material result of material conditions’ (2001, p. 167).
- 11.
Old Paris is gone (cities change—alas!—more quickly than a mortal’s heart); Author’s translation. This line appears in Baudelaire’s collection Les Fleurs du Mal, published in 1857.
- 12.
This is explicit in the case of security policies in Gothenburg, Sweden, where the public space is semantically domesticated by the public campaign THINK: ‘we want to create a feeling of being “at home” by making everyone seeing the city as our “common living room”’ (Thörn, 2011, pp. 989, 997).
- 13.
A mediation whose significance is testified by their ever-increasing employment in so-called ‘emerging states’—see for instance the various mega-events recently taking place in BRICS countries (Grix & Lee, 2013).
- 14.
As can be found in the very regulations: ‘any demonstration of political’ propaganda is forbidden by law’ (Olympic Charter, art. 50, c. 3) since it would perturb the ‘festive atmosphere’ and ‘impair the enjoyment of the Event by other spectators, or detract from the sporting focus of the Event’ (FIFA Stadium Code of Conduct 4.e, 5.6.e).
- 15.
Albeit MEs have always been supposed to be more than just a festival, awareness of their actual and potential role vis-à-vis their urban impact only began to emerge in the end of last century (most notably since the Barcelona ‘92) and was effectively officialised in the beginning of this century, becoming a compulsory requirement for a host city to enter the bid stage. Since 2003 the International Olympic Committee (IOC) included in the Olympic Charter the mission: ‘to promote a positive legacy from the Olympic Games to the host cities and host countries’, see Pavoni (2015).
- 16.
On the notion of friction, see Tsing-Lowenhaupt (2004).
- 17.
Here I am paraphrasing from Cunningham (2005), who contends that ‘the practical productive possibilities of the metropolitan system of connectivity are not exhausted, in advance, by their abstract structuring by the conditions of capital accumulation’ (p. 22).
- 18.
- 19.
Retrieved from https://rhizome.org/art/artbase/artwork/nike-ground/.
- 20.
- 21.
The title Exclusion Games is a direct response to IOC president Thomas Bach’s declaration about Rio 2016 being the ‘most inclusive’ Games in history. The logo of this event shows the Olympic rings behind lines of barbed wire.
- 22.
This is different from the notion of ‘shadow legacies’ proposed by Boycoff and Fussey (2014, p. 266) to capture less visible security legacies of London Olympics, that is, the technical, strategic, normative, and knowledge outcomes of the in-games. Security experience that, although absent from bid documents, facilitate the tightening of a ‘repression-ready security state’.
- 23.
Here Boycoff is quoting respectively David Eby, the Executive Director of the British Columbia Civil Liberties Association, Cecily Nicholson, coordinator of the Downtown Eastside Women’s centre, and Dave Diewert, from Streams of Justice.
- 24.
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Pavoni, A. (2020). Experiencing Abstraction: On Mega-Events, Liminality, and Resistance. In: Lamond, I., Moss, J. (eds) Liminality and Critical Event Studies. Palgrave Macmillan, Cham. https://doi.org/10.1007/978-3-030-40256-3_8
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