
Having spent a decent amount of time in-between airports recently, the observation of the rhythms and pastimes of my fellow travelers became an enjoyable hobby. Frankly, it killed time. Between Marrakech, Madrid and Paris, the seeming liminality of each airport was fascinating to observe. Truly, if one could make the argument, time and space are all relative in these transits of travel.
The spectacles were plentiful. From the dubious airport beer at eight in the morning, followed by the yoga-esque sleeping positions of the victims of overnight layovers, to the influencer videotaping and observable confusion of certain septuagenarians among all the technology and hassle, it was magical.
The reason for my travel was primarily academic. I had been fortunate to have been accepted for presentation at an international conference in Morocco (EDI 2026), while after its conclusion I also spent two days in Paris as recuperation. So, an aloof 20-year-old found himself across the Mediterranean carrying suits, ties, an inexcusable amount of linen and internal trepidation. The scope of the trip was initially horrific: a solo travel mainly for work with impromptu and relative logistics. For some it can be a dream come true. For me, it was a challenge.
In this context, Baudrillard’s analyses came to mind. The passive observance of the settings around me proved to be not just a pastime, but also a means of intellectual stimulation and an avenue for contemplation under the scorching Saharan heat. Airports can be inferred as liminal spaces, where participants are left to their own devices in a crude attempt to navigate a maze of directions until the final departure… or arrival.
As such, one can approach such a liminal space under the guise of a simulacrum of stability. Airports have a strict and ordered layout, with prescient staff ready to help and acquainted with most questions before they’ve even left our heads. They resemble an orderly stability and constitute an idol of coherence. All these make sense for the untrained or uninitiated eye. Upon closer inspection however, everything is relative. The staff have gotten used to the questions so they either repeat the answers or synthesize them on the spot if something truly novel appears. Directions and layouts make sense until concomitant delays and impertinent maintenance appear, whereupon even provisionally the conversance shifts into extraordinary and irregular solutions. However, all such extremities still occur under the illusion, the simulacrum of stability and safety; there is still the reference to order, yet the referent has all but disappeared.
On a flight to Paris, a delay was announced, so, to kill time, I went to the extortionate airport café and had some espresso and a pastry. There I chatted with a fellow traveler, heading to Texas. Our conversation read as such;
“Do you know if your flight is delayed?”
“Yeah”, he told me, “…about four hours”
I couldn’t believe it. “So, what are you going to do?”
His answer was beyond laconic; “I’ll have a couple beers and call my wife”.
This brief exchange reinforced the perception of an illusory sense of safety I was feeling. I damn well knew four hours at a gate is boredom exemplified, however both he and I were unphased by the event. Have a beer, get the buzz, call the missus and jump in. Why bother? Everything will be sorted out eventually.
This simulacrum of security only exists because of the scope of the enterprise taking place within and without the realm of the airport. Besides the millions of passengers, airports operationalize security because the consequences of failure are catastrophic. So, the solution is an induced sedation, an inundation of time and space to the extent where anything seems relative and at hand. The justification is “the delay”, or “the fatigue” or anything else conjured up in a haste of preparation.
As the saying goes, all bets are off. Why? Because the point of being at an airport is to get where you want to get, either away from home or close to it. This intermittence is where the liminality comes in, because in such a transitional state it is permissible to stop caring for minutiae, given every other thing one has to worry about (passports, baggage, luggage, hair etc.). What difference does a beer at 09:00 make, or an espresso martini at 11:00 constitute? These are simulacral happenings, as most of the people who engage in such activities can hardly be assumed to be alcoholics. What is the reference here? Leisure. What is the absent referent? Frankly, that this is not a bar but a public space and the sun is still up.
So, people like my fellow traveler have absolved themselves of the pretense of societal preconceptions as per their actions, all while persisting in an illusion of comfort and tranquility. Similar sightings can be observed anywhere across an airport. Art thou in the mood for some pizza or burgers early in the morning or some dubious cocktails with hideous prices? Go ahead, your plane is leaving in a while, not now. Enjoy!
This can be amalgamated into a critique of consumerism and a society of spectacles (as per Guy Debord) or even as a tirade against whatever phantom has appeared and is popular this week among the computational literati. Others could argue that such, grotesque at worst and surreal at best, scenes are the natural result of a sanitized area: long gone are the days of carefree travel and no security checks prior to boarding. As such, perhaps, the compensation for the hassle of unending aisles of individuals, obscure checks, mysterious rays and bizarre machinery can very well be this over-availability of indulgence and decadence, with the prices as the only counterweight and necessary reminder of reality.

The Dissolution of Identity
There is another curious phenomenon that unfolds within the airport. Outside its perimeter, individuals carry a plethora of identities: professions, responsibilities, relationships, and routines. They are students, parents, executives, physicians, or laborers. Once inside the terminal, however, these distinctions become largely irrelevant. They all become one: passengers.
The airport reduces identity to information. A traveler becomes a passport, a boarding pass, a seat assignment, a baggage allowance, and eventually a gate number. The individual is temporarily translated into a logistical entity whose primary purpose is efficient movement through a highly regulated system. They become an automaton the likes of which defy categorization.
One can arrive in Athens, Madrid, Paris, Dubai or Singapore and require only a glance at the language displayed overhead to know where one is. Everything else, from the polished floors, luxury boutiques, chain cafés, security procedures, to the departure boards and announcements, appears almost eerily interchangeable. Airports no longer imitate cities; increasingly, they imitate one another.
This transformation is largely accepted without resistance. It is not unusual to hear someone refer to themselves by their destination rather than by occupation or circumstance: “I’m flying to Madrid,” “I’m connecting through Doha,” or “I’m waiting for Gate B17.” Biographical identity momentarily recedes behind operational identity. The reference is speaking, not the referent.
In this sense, the airport represents a peculiar inversion of everyday society. Rather than expressing individuality, it demands procedural conformity. Everyone follows identical rituals, submits to identical inspections, and moves according to identical instructions. The illusion of personal autonomy remains intact, yet the overwhelming majority of decisions have already been prescribed by the architecture of the system itself. One is powerless to stop it; after all, there is a flight waiting to be boarded, and they’ve paid for it.

The Commodification of Waiting
Perhaps nowhere is contemporary consumer culture more visible than in the management of waiting. Airports are not designed merely to transport passengers; they are equally designed to occupy them. Attendance is not a structural headache but a desirable feature, via which commerce survives and expands, if not predates the tired and potentially overwhelmed traveler as its prey.
This ordinarily understood interruption of productive activity becomes a tremendous opportunity. Restaurants, cafés, luxury boutiques, duty-free stores, lounges, massage chairs, sleeping pods, premium security lanes, and countless other services exist not because passengers actively sought them, but because the architecture of travel inevitably produces idle time, it manufactures it.
The delay itself becomes economically productive.
This is where Guy Debord’s notion of the spectacle becomes particularly illuminating. Consumption no longer follows necessity but instead fills temporal emptiness. The airport offers a carefully curated sequence of spectacles intended to transform enforced inactivity into voluntary participation. One does not merely wait for departure; one shops while waiting, drinks while waiting, browses while waiting, or upgrades the experience of waiting altogether. Inactivity somehow produces activity, albeit onesided and purely transactional, thus vapid and void of any transcendent meaning.
Even hierarchy is not spared of the intransigence of commodification. Priority boarding, business lounges, and fast-track security transform identical journeys into differentiated experiences purchased through additional consumption. The transition itself acquires market value.

Temporal Dislocation
Time itself appears to function differently within the airport.
Outside the liminal gates, time possesses an unseeming social rhythm. Breakfast belongs to the morning, work occupies the afternoon, and sleep arrives at night. Airports weaken these conventions, if not outright trounce them. A departure at six in the morning may justify dinner at four, cocktails before sunrise, or sleep beneath fluorescent lighting in the middle of the afternoon. Habits become transactional and routines are rendered as temporary exceptions in the context of the trip.
The clock continues to measure hours, yet its social meaning becomes increasingly unstable. It is no longer absolute. No, the clock still measures hours, but nobody consults it for the purposes for which clocks ordinarily exist; the referent (routine & obligations) has been made impractical and thus a new meaning has been assigned to the old machine, as per the demands of the new situation.
International travel complicates matters further. Watches display one timezone, departure boards another, while one’s biological rhythm often conforms to neither. Jet lag? Perhaps a more fitting term is deracinated circadian woes. Travelers cease organizing themselves around conventional daily routines and instead orient themselves toward a sequence of departures, arrivals, boarding announcements, and connections. They escape the tangible and embark onto a realm of relativities, where everything can shift and be altered, usually by factors outside of their control.
Time becomes operational rather than experiential. It is reduced to a reference.
In this transitional environment, ordinary temporal expectations lose much of their authority, and liminality prevails. The question ceases to be “What time is it?” and instead becomes “When does boarding begin?” Chronological time gradually yields to logistical time. Can this however really be called “time” in its conventional and accepted sense?

The Suspension of Ordinary Norms
This temporal uncertainty coincides with a broader suspension of everyday social conventions. Behaviors that might appear unusual elsewhere become almost entirely unremarkable inside the terminal. Boundaries, much like time and space, are blurred; they are rendered liminal.
Alcohol is consumed before sunrise. Individuals sleep across rows of chairs or directly upon the floor. Expensive meals are purchased at unconventional hours. Conversations begin between complete strangers and end without expectation of future contact. Dress codes fluctuate dramatically between business suits, athletic clothing, pajamas, and holiday attire.
Such behaviors rarely attract attention because everyone present implicitly recognizes the exceptional nature of the environment. The destination, if not making it to the destination, matters more than the trip to get there.
Anthropologically, this reflects one of the defining characteristics of liminality. Transitional spaces often relax the norms governing ordinary life, permitting behaviors that would otherwise appear incongruous, if not outright absurd. The airport becomes a temporary suspension of routine social expectations, not because those expectations disappear entirely, but because they are subordinated to the singular objective shared by every traveler: reaching somewhere else. It is perhaps one of the last places in modern society where strangers routinely initiate conversation without suspicion.
The absurdity of paying excessive prices for mediocre coffee or eating pizza before breakfast is accepted without protest because such inconveniences are understood as incidental costs of transition rather than violations of normal life. The coffee per se is not the actual product of the transaction. Instead, it can be argued that ultimately, the coffee is the simulacrum of normality, the pretense of stability and reason in an otherwise unstable, fluctuating and hyperreal setting. Same for the questionable food and alcoholic beverages. Nobody is really purchasing them with themselves in mind; they serve as vehicles for comfort and reassurance, a much needed break from the persistent anxiety of travel and the uncertainty of a world where circumstance can change faster than in an instant.

Security as Performance
The airport also presents one of the most visible performances of institutional authority in contemporary society, if not a procedural zealotry that has all but eclipsed from our post-modern world.
Security procedures are highly ritualized. Shoes are removed. Liquids are separated into transparent bags. Laptops emerge from backpacks only to disappear again moments later. Passengers proceed through scanners, submit to (random) inspections, and await approval before continuing their journey.
These rituals undoubtedly possess practical functions. Yet they also carry a symbolic dimension.
Security must be seen as much as it must be exercised. There needs to be control, even if at times ridiculous and pointless.
The visible repetition of these procedures reassures travelers that order is being maintained, regardless of whether each individual action contributes equally to overall safety. The performance itself becomes part of the experience of security.
This observation aligns closely with Baudrillard’s discussion of simulation. The image of control becomes inseparable from control itself. Confidence is generated not merely through actual protection but through the continual visibility of protective practices. It is a hyperreal spectacle in the most performative of ways, where most involved understand the occasional vapidity of the process yet follow it anyway so as to prevent the potential disaster.

Airports as the Archetype of Postmodernity
It may therefore be mistaken to regard airports as exceptional environments. Their apparent peculiarity may simply render visible tendencies already present throughout contemporary society. The airport is not a place; it is a liminal institution between humanity as a referent and the perspectives humanity has for itself as references.
Increasingly, daily life resembles perpetual transit. Employment is impermanent. Residence is flexible. Relationships begin and end across digital platforms. Identity is authenticated through passwords, biometric verification, and algorithmic databases. Navigation relies upon screens. Consumption fills moments of inactivity. Standardized global spaces replace distinct local identities. Everything is a simulacrum of what existed in the past, yet void of the essence the original referent possesed.
Perhaps airports do not represent an interruption of ordinary society, but its logical culmination, the apogee of incessant pursuits that led us to specters of what was once idyllic and unattainable.
If Baudrillard argued that simulation gradually replaces reality, then the airport may be understood as one of the clearest manifestations of that transition: a carefully managed environment in which movement supersedes place, procedure supersedes identity, and representation increasingly substitutes for lived experience. In other words, as a transcedent institution, the airport can be approached as the ultimate liminality – an incessant confusion.
One enters intending only to depart.
Instead, one briefly inhabits a world in which geography, time, identity, and ordinary social conventions become strangely negotiable, alterable, if not outright manufacturable. Only after leaving does their apparent solidity quietly return. Or perhaps, having experienced the airport, one begins to suspect that they were never quite as solid as they first appeared. They only believed they were solid until liminality caught up with them.























