{"resolved":true,"match_type":"uuid","source_type":"original_book","book_id":"1dc0854c-957b-4fb1-af9a-bb4fdb76b77e","title":"Time, Consumption and Everyday Life Practice, Materiality and Culture","author":null,"edition":null,"publisher":null,"year":null,"isbn":null,"requested_by":"printed_page","book":{"source_type":"original_book","book_id":"1dc0854c-957b-4fb1-af9a-bb4fdb76b77e","id":"1dc0854c-957b-4fb1-af9a-bb4fdb76b77e","uuid":"1dc0854c-957b-4fb1-af9a-bb4fdb76b77e","title":"Time, Consumption and Everyday Life Practice, Materiality and Culture","normalized_title":"timeconsumptionandeverydaylifepracticematerialityandculture","author":null,"edition":null,"publisher":null,"year":null,"isbn":null,"isbns":[],"parsed":true,"ai_readable":true,"document_type":"book","page_count":236,"navigation_url":"https://workshop.closeclaw.top/ai/book/1dc0854c-957b-4fb1-af9a-bb4fdb76b77e","title_url":"https://workshop.closeclaw.top/ai/title/Time%2C%20Consumption%20and%20Everyday%20Life%20Practice%2C%20Materiality%20and%20Culture","fixed_page_url_template":"https://workshop.closeclaw.top/ai/book/1dc0854c-957b-4fb1-af9a-bb4fdb76b77e/page/{printed_page}","path_api_url_template":"https://workshop.closeclaw.top/api/ai/book/1dc0854c-957b-4fb1-af9a-bb4fdb76b77e/page/{printed_page}","read_url":"https://workshop.closeclaw.top/api/ai/read/1dc0854c-957b-4fb1-af9a-bb4fdb76b77e","page_url":"https://workshop.closeclaw.top/api/ai/books/1dc0854c-957b-4fb1-af9a-bb4fdb76b77e/page","search_url":"https://workshop.closeclaw.top/api/ai/books/1dc0854c-957b-4fb1-af9a-bb4fdb76b77e/search"},"page":{"printed_page":"12– / 189","pdf_page":188,"physical_index":188,"physical_index_base":0,"printed_page_status":"recognized","page_sha256":"92b7b6dbec9ecb2d8fc0142b4187231bae78e21696db051c0a0748298d0ff767"},"chapter":"List of Tables and Figures","content":"Special and Ordinary Times Tea in Motion Güliz Ger and Olga Kravets\n\nIntroduction\n\nA group of students accompanied us on a trip to Mardin, a historical city they had never seen before, and had a long day visiting numerous historical sites and climbing uphill. While taken by the beauty of the architecture and the scenery, everyone was reaching total fatigue, getting cold and wet on this rainy day and still trying to stick to a tight tour schedule. Suddenly, the tour guide appeared with a tray full of freshly brewed hot tea in small tulip-shaped glasses. All the faces shined, smiles appeared, hands wrapped around the glasses warmed and tired bodies were reinvigorated. A trip to an extraordinary place had turned into ordinary tourist fatigue in the course of six hours and the mundane tea returned the magic in a second.\n\nEven while on vacation, we count and calculate time. The special weekend to the ancient city of Mardin in Mesopotamia, an escape from routine class schedules, turned into a series of intentions, plans and to-do lists queued on a time line that we tried to follow despite the rain, the mud and the hills. By timing our activities and rushing, trying to keep to a schedule, we converted this special weekend time into a relatively ordinary one. Then we rediscovered a special time, a magical time while drinking tea and watching Mesopotamia stretching below us from the mountain top. In this case, the mundane tea interrupted the ordinary fast-paced life of that special day. The tea had not been planned; it was the spur-of-the moment thoughtfulness and hospitality of the guide. By drinking tea, we experienced a special time, purposeful, valid and enjoyable in and of itself, as well as feeling re-energized for the remaining activities of the day.\n\nHow can a mundane practice such as tea drinking engender a special time and itself become an object of such a time? In this chapter we discuss how tea drinking objects and practices in Turkey bring us into particular relationships with time and how ordinary and special times are made and facilitated by tea drinking. We consider how the introduction of various objects of convenience changes the temporality of the tea drinking practice. We explore the micro-practices, routines and material implements of making and serving tea, as well as the material aspects of the tea itself. Through interviews and observations, we interrogate how materials in different contexts call upon particular sensibilities. We aim to understand how materials, idea(l)s and competences afford and/or impede different temporalities – ordinary and special times – in the tea drinking practice. In Turkey, tea used to be and sometimes still is drunk continuously ‘like water’ or even ‘instead of water’, and unlike the popular imagery of the Japanese or the British tea ceremony, it is an informal activity. It is this quality of being continuous or the untemporality of the ‘traditional’ tea drinking practice that we argue is critical in understanding how forms of convenience introduce changes into this practice.\n\n12–\n\n189","previous_page":187,"next_page":189}