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This study examined the identity work processes of severely disabled soldiers who faced discontinuous and involuntary career transitions. As these individuals engaged in rehabilitation and vocational training at a military-affiliated facility, their identity transitions were not marked by deletions of past identity elements or reference groups. Instead, their transitions involved collectively and contextually edited imaginations of the future that allowed for continuity of their foundational self-narratives. The findings extend past research by identifying why the forging of continuity is generative during certain identity transitions. The findings also show that when similar others contribute to the script of one’s identity narrative within a familiar liminal context, maintaining a semblance of the status quo is construed as change.

Repair work is essential if we are to develop environmentally-sustainable societies, but repair activity has largely disappeared in advanced economies. Where it survives, work in repair is typically ‘dirty’ and undesirable. This article asks how repair work can be experienced as ‘good work’, drawing on the accounts of 20 trainees on a classic car restoration course. We observe that two features made repair ‘good work’ in trainees’ eyes: craft and love. Craft skills enabled trainees to imagine improved employment futures, but also engendered emotional satisfactions. What the trainees emphasized even more was love, in four distinct ways. First, there was ‘object-love’ for the classic car. Second, love was evoked as repair reconnected them with ‘authentic’ younger selves. Third, love was claimed to be a prerequisite to do the work. Fourth, love mediated market relationships, connecting repairers and clients in a ‘community of enthusiasm’. Our discussion contributes to studies of workplace emotions, which typically focus on feminized work, by showing how love also matters in experiences of masculine work. Identifying the attractions of repair, we also consider the liminal context of training and highlight the key conditions for the survival and growth of repair as paid ‘good work’.

Through the lens of liminality, this article considers the identity work engaged in by managers working at the boundary of the organization. Liminality has been used to shed light on the ambiguous positions of temporary employees, consultants and project teams. As such, the concept has become synonymous with temporary, transient or precarious work settings. However, in this article I consider the efforts that managers make to set up and co-create the support structure they require to enter into and leave liminal experiences. I draw on a social anthropology to reconsider the movements between these ‘in’ and ‘out’ phases, and introduce two kinds of enabling roles: guide and ally. Through the use of a longitudinal case study research design the article contributes to the delineation between transitory and perpetual liminality, to include the notion of temporary incorporation. In distinguishing temporary incorporation from perpetual liminality, we can shift attention towards the possibilities of incremental learning in limen, where the subject and the context remain subject to change.

This article explores the formation of work identities in times of financial crisis and extreme austerity. In particular, we build upon prior studies of liminality, a state of in-betweenness and ambiguity, and explore how individuals, whose employment opportunities and career paths have been disrupted, construct their work/professional identities. The study draws on 39 semi-structured interviews conducted in Greece, where high levels of unemployment and economic stagnation prevail. Persistent crisis and austerity have prompted extended periods of instability and unpredictability during which the unemployed narratively (re)construct their past, present and future work selves. We propose that frequent job changes and persistent lack of work are not linear experiences but, instead, require multiple and, at times, ambiguous, fluid and incomplete identifications. These identifications include attempts to re-affirm prior stable professional identities, to institute new, yet still unidentified, careers or to enact what we term ‘liminoid identity positions’. When in liminoid positions, instead of pursuing intangible work futures, the unemployed create anti-structural spaces in which they collectively practice alternative forms of work and organization. Concluding, the article provides grounds for the study of individuals’ capacity to challenge the neoliberal restructuring of work and the possibilities for transformation in periods of unemployment and crisis.

Reduced team membership intensity and flux have triggered the emergence of a new cadre of professional workers. In an increasing number of industries, mobile engineers and other types of flexible human resources contribute significantly to team processes and the integration of team members’ knowledge. Little is known about the factors influencing their knowledge integration performance. Addressing this gap by focusing on the transitional nature of their work, we introduce a conceptual framework that models the influence of trust on knowledge integration through reflexivity. Principally, we argue that social and technical reflexivity are processes that transmit the effects of trust on knowledge integration. The interaction between trust and the proposed construct of perceived value of the assignment affects reflexivity’s overall impact on knowledge integration through different constellations of social and technical reflexivity. This interaction explains the paradoxical situation that high trust levels do not necessarily translate into higher knowledge integration performance and accounts for mobile engineers’ varied outcomes as knowledge integrators.

This article draws attention to the spaces in-between and employees’ lived experiences of liminal spaces at work. It illustrates how and why liminal spaces are used and made meaningful by workers, in contrast to the dominant spaces that surround them. Consequently, the article extends the concept of liminality and argues that when liminal spaces are constructed, by workers, as vital and meaningful to their everyday lives they cease to be liminal spaces and instead become ‘transitory dwelling places’. In order to examine this shift from ambiguous space to meaningful place, the works of Casey (1993), amongst others, are used to make further sense of the space/materiality/work nexus in organizational life. This article is based on empirical data gathered from a nine-month study of hairdressers working in hair salons and explores the function and meaning of liminal spaces used by hairdressers in their everyday lives. The contribution of this article is three-fold; it argues that space is not just about dominant spaces; it extends the concept of liminality; and in connection with the latter, it demonstrates how transitory dwelling places offer fertile ground in which we might further develop our knowledge of the lived experiences of space at work.

The purpose of this article is to contribute a conceptualization of liminality, a state of in-between-ness and ambiguity, as it applies to identity reconstruction of people in organizations. Liminality is discussed in anthropological and organizational literatures and a composite understanding is developed here. This incorporates a dialogical perspective and defines liminal practices along with varying orientations of dialogue between the self and others. Application of this conceptualization is illustrated by analysis of two cases and a broader application of the concept to the identity work literature is discussed.

Lived experiences in organizational liminal spaces ‘betwixt-and-between’ have begun to attract scholarly attention, but the full potential of liminal spaces in contemporary mobile and fluid working life has remained unexamined. This article contributes to theory by showing how a liminal experience in an alternative work environment is created via three dimensions: the aesthetic experience of a different environment, situated practices, and changes to work and life rhythms. Interview material was gathered from creative professionals working temporarily in a rural archipelago environment. The results suggest that the contrast of working in a calm natural environment supported experimentation with work practices, nurtured the formation of a communitas, and spurred imagination and reflection. The arrangement’s temporary nature heightened the intensity of participants’ experiences. However, this intensity varied depending on work community configurations and participants’ personal needs for change. This study deepens the current understanding of liminal spaces by showing how the nuances of physical and social spaces contribute to liminality and how liminality alters work rhythms. Future research should focus on how liminal workspaces can be created for individuals seeking a change in routine and increased community support.

When external events disrupt the normal flow of organizational and relational routines and practices, an organization’s latent capacity to rebound activates to enable positive adaptation and bounce back. This article examines an unexpected organizational crisis (a shooting and standoff in a business school) and presents a model for how resilience becomes activated in such situations. Three social mechanisms describe resilience activation. Liminal suspension describes how crisis temporarily undoes and alters formal relational structures and opens a temporal space for organization members to form and renew relationships. Compassionate witnessing describes how organization members’ interpersonal connections and opportunities for engagement respond to individuals’ needs. And relational redundancy describes how organization members’ social capital and connections across organizational and functional boundaries activate relational networks that enable resilience. Narrative accounts from the incident support the induced model.

This article presents a reading of the place of food in a variety of texts which concern the Mafia. In many organizations, food often seems to be symbolically deployed as a representation of community through commensality. However, in the Mafia, unlike many contemporary organizations, food preparation and consumption appears not to be relegated to liminal times and spaces, but to be a central part of being a Mafiosi. The article explores this idea in terms of the connections between metaphors of community and family in the Mafia and in legal business organizations, and then the tensions between community and violence in the Mafia and in legal business organizations. After a consideration of the partial dislocation of women and food in the Mafia, the article concludes with some reflections on organizations and belonging.

This article examines the May 1996 Everest disaster through the lens of limits and liminality to provide an alternative interpretation of the significance of the event as a counterpoint to existing accounts. The Everest disaster is an example of management under the most extreme conditions and also an example of a common managerial mindset that is prevalent in the literature on leadership and strategy that anything can be achieved by organizations with appropriate strategic intent and leadership. Rather than focusing upon how disaster could have been avoided by better management, we trace the roots of the disaster to the impact of liminality in extreme conditions and we consider the implications for organizations with liminal team members, a condition that is becoming more prevalent in contemporary organizations.

Organizational studies have recently drawn our attention to the importance of liminality in our working lives. This transitional timespace is characteristic of precarious or mobile employment such as temporary, project and consulting work especially. It is understood as a fluid and largely unstructured space where normal order is suspended and which is experienced as both unsettling and creative. This article critically explores liminality through a detailed study of the neglected activities of business dinners and back-stage management consultancy. We argue that liminality can in fact be a highly and multi-structured, comfortable and strategic or tactical space. We find that the use of wider norms and routines of eating and socializing as well as of hierarchical patterns of working and of exclusion and inclusion shape the experience and outcomes of liminality. Moreover, we highlight how the context of liminality is sustained by highly structured organizational activities in the production of domestic and public meals. We conclude that business meals mark a traditional, rather than modern, practice where ‘official secrets’ continue to grease the wheels of commerce. At the most senior levels especially, the liminality between work and private spheres can be far from unsettling and fluid.

The growing literature on management consulting views consultants as allies of management, in temporary positions of power. This article attempts to complement this perspective by assuming a metaphor of consulting as a liminal space. Liminality is a condition where the usual practice and order are suspended and replaced by new rites and rituals. We build on the anthropological analyses of Arnold van Gennep and Victor Turner to find theoretical support for the idea of liminality as applied to the consulting activity. This article is based on our experience as consultants and observers. It collects on-the-job reflections - ours and those of other consultants we have met. These participating observations support the suggestion that consulting can be represented as a liminal space for both consultants and their client organizations.