{"resolved":true,"match_type":"uuid","source_type":"original_book","book_id":"0cf5c9df-7116-426e-ae21-ce72b2ccbe50","title":"Pressed for Time The Acceleration of Life in Digital Capitalism","author":null,"edition":null,"publisher":null,"year":null,"isbn":"9780226196473","requested_by":"printed_page","book":{"source_type":"original_book","book_id":"0cf5c9df-7116-426e-ae21-ce72b2ccbe50","id":"0cf5c9df-7116-426e-ae21-ce72b2ccbe50","uuid":"0cf5c9df-7116-426e-ae21-ce72b2ccbe50","title":"Pressed for Time The Acceleration of Life in Digital Capitalism","normalized_title":"pressedfortimetheaccelerationoflifeindigitalcapitalism","author":null,"edition":null,"publisher":null,"year":null,"isbn":"9780226196473","isbns":["9780226196473","9780226196503"],"parsed":true,"ai_readable":true,"document_type":"book","page_count":228,"navigation_url":"https://workshop.closeclaw.top/ai/book/0cf5c9df-7116-426e-ae21-ce72b2ccbe50","title_url":"https://workshop.closeclaw.top/ai/title/Pressed%20for%20Time%20The%20Acceleration%20of%20Life%20in%20Digital%20Capitalism","fixed_page_url_template":"https://workshop.closeclaw.top/ai/book/0cf5c9df-7116-426e-ae21-ce72b2ccbe50/page/{printed_page}","path_api_url_template":"https://workshop.closeclaw.top/api/ai/book/0cf5c9df-7116-426e-ae21-ce72b2ccbe50/page/{printed_page}","read_url":"https://workshop.closeclaw.top/api/ai/read/0cf5c9df-7116-426e-ae21-ce72b2ccbe50","page_url":"https://workshop.closeclaw.top/api/ai/books/0cf5c9df-7116-426e-ae21-ce72b2ccbe50/page","search_url":"https://workshop.closeclaw.top/api/ai/books/0cf5c9df-7116-426e-ae21-ce72b2ccbe50/search"},"page":{"printed_page":175,"pdf_page":187,"physical_index":187,"physical_index_base":0,"printed_page_status":"recognized","page_sha256":"c1f7dd8e926137bf7b8f7f3056f9eb3dcb1ae32de40327667f9cfd9decb1cf9d"},"chapter":"Pressed for Time","content":"The Slow Food movement is worth considering briefly for the manner in which it treats time. Founded by the Italian food writer Carlo Petrini in response to the prospect of a McDonald’s restaurant opening in the heart of Rome, the movement focuses on the contrast between “slow” and “fast” food in an attempt to demarcate a time, as much as a practice, distinct from the pace and pressures of work. It rejects globalized technologies, as well as the homogeneity and corporate greed associated with fast food production, and instead emphasizes the values associated with enjoyment, taste, authenticity, connectedness, tranquility, and community. Patterns of conviviality centered on eating slowly are celebrated as symbolic of making time for the important things in life. The assumption is that embedded within the time-honored practices of food preparation, rest, and hospitality lies a knowledge of mindful living.\n\nThe diversity of the movement makes it dificult to pin down the politics of slowness. In general, the Leftist origins of many participants mitigate conservative nostalgia for a lost organic community. Even so, a binary conception of slow as pleasure and speed as enslavement permeates their philosophy, as expressed in their manifesto: “Our century, which began and has developed under the insignia of industrial civilization, first invented the machine and then took it as its life model. We are enslaved by speed and have all succumbed to the same insidious virus: Fast Life.”18 Notably, however, in place of the fast life, slow food ofers not only the pleasure of the table—taste, flavors, regionalism, locatedness— but also international exchange. Slowness is conceived of both as an individual, private subjectivity of “self-artistry,” and as a social and political strategy for the betterment of society.\n\nThe shortcomings of the Slow Food movement are well rehearsed.19 To mention a few: there is a tension between slowness as a realm of the elite (mostly Western) individual and the need to share the pleasures of slowness equitably; the need for an international movement that is itself opposed to globalization; a reliance on old discourses of pastoral versus high-density city life; and whether slow conviviality rests on a traditional domestic division of labor. More broadly, a social movement rooted in a politics of consumption cannot fully engage with the inequalities in time sovereignty that result from money, status, and power.\n\nShortcomings aside, such movements do open up a political space for questioning our obsession with speed as a virtue in and of itself. In defiance of the dominant time regime, a collective culture of deceleration would foster an alternative consumption of time—not just in the sense of more time, but more meaningful, deliberate and pleasurable time. As Wendy Parkins and Geofrey Craig conclude, “The conscious cultivation of slowness may be a salutary reminder of how our rhythms and routines have the potential to either challenge or perpetuate the disafection of everyday life.”20 By placing a fluid and dynamic understanding of time at the core of its philosophy, the Slow Food movement provides an interesting case study for examining how a more time-enriched lifestyle might be narrated.\n\nFinding Time in a D igi tal Age\n\n175","previous_page":174,"next_page":176}