{"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":150,"pdf_page":151,"physical_index":151,"physical_index_base":0,"printed_page_status":"recognized","page_sha256":"848f4b09058df6cd43175aa9552b6958a9cc7bca95adc669407cb221d5237380"},"chapter":"List of Tables and Figures","content":"Cultivation is an essential part of any form of training or education, and it is also a component of many kinds of competitions and public displays that bring habitual forms of consumption forward into the public eye for examination and reflection. Advertising often challenges us to cultivate some habit or routine, to look at ourselves in the mirror or check the smell of our armpits, just like our parents and friends do when we are growing up.\n\nAnd it is easy to see how a completely cultivated life would be impossible to live, because it would be entirely self-conscious and reflective, like being a celebrity on display all the time (without the resources of a professional celebrity). This is the kind of bewildering task faced by the ‘burnout’ victims studied by Löfgren and Palm (2005, also Löfgren 2006 and Ehn and Löfgren in this volume), people who have suddenly lost the ability to do things habitually. We have many defences which simply filter out and silence cultivating messages, keep them from impinging on our existing routines. What is the nature of these defences, and how do they work?\n\nNaturalization describes the processes which push conscious practices back into the habitus, or keeps them from surfacing into consciousness in the first place. Many of our habits of life are so totally naturalized that we never even think of them: getting hungry and thirsty are seen as entirely natural processes which have no social component at all. Similarly, most people never think of comfort, cleanliness, beauty and other sensations as anything more than direct physical experiences, and engineers are quite willing to back them up with a whole raft of seemingly objective standards which tell us that whatever practices our culture has adopted are ‘necessary’ for our daily health, though historical analysis shows that these standards are constantly changing (Cooper 1998; Shove 2003).\n\nPeople use many kinds of methods and tactics to make things routine or allow them to become so. I have made an initial distinction between the kind of naturalization which Bourdieu calls hexis, where alternatives never rise to consciousness, and that which he calls orthodoxy, where alternatives are actively repressed. I called the first submersive naturalization, meaning that the routine remains thoroughly submersed in the habitus. We cannot think of any alternative, for example, to washing our body in the shower with a bar of soap and a washcloth. That is what washing ‘means’. It took a concerted effort on the part of the marketing industry to introduce an alternative liquid soap ‘body wash’.\n\nRepressive naturalization, on the other hand, includes the methods we use to force things into the background, both to keep a practice as a habit or routine after alternatives have challenged it, and to make something new into something routine and normal. An example of the first would be when I stay in a hotel and find that instead of soap, they have given me a tube of body wash for my shower. I quickly grab the face soap from the sink and take it to the shower, naturalizing my routine use of soap and rejecting the alternative of body wash. (See Figure 9.1 for a schematization of these processes.)\n\n150\n\nRichard Wilk","previous_page":149,"next_page":151}