THE TRICKSTER AS AN ANTHROPOLOGICAL FIGURE   pt2       2000w

This liminal period is evident as many conditions and happenings take place such as pain, prohibitions, unpredictability, ambiguity, etc. The final stage of the tripartite form is a stage where recovery takes places. Social, political and economic communities who may have gone through this transition, restore themselves and return to a “relatively stable, well-define position in the total society” (Bassil-Morozow, 2017: 86 cited in Turner, 1979: 16). Along with Van Gennep, Victor Turner is another anthropologist associated with the concept of liminality. Building on Van Gennep’s concept during the 1960’s, Turner’s concept of liminality focused on the Ndembu religions and rituals but then shifted his analysis of liminality towards a more comprehensive and relative observation of changes in the social order and rituals (Thomassen, 2009, 2013). Liminality or liminal periods can be reached out to allude to an extensive breakdown of social order or unexpected disasters in the most fundamental portrayals of the world in bigger social settings, “involving new dynamics between the order-maintaining and order-transforming symbolic forces unfolding within political history” (Thomassen, 2013: 198). The concept of liminality is not an individual concept, it is complex and is weak in explaining any of its consequences or outcomes. Liminality is a domain of possibility where occurrences and positions and reality are driven in several different paths. Thus, liminality can push social theory in new ways (Thomassen, 2013).As we know liminal moments are important to understanding social theory, social structures and social change and when these liminal moments occur we see the trickster figure appear. The trickster remains a liminal creature as it inhabits the outer limits of society. It demonstrates that societies are in a constant