{"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":194,"pdf_page":193,"physical_index":193,"physical_index_base":0,"printed_page_status":"recognized","page_sha256":"05185719aa9784fcb00936e9cfbf19a14e8612c12e15f7430cc773c4125664f5"},"chapter":"List of Tables and Figures","content":"Such a homely and socially and sensually loaded drink is perhaps surprising to see at business meetings, where it is prominently partaken. At the workplace, tea disrupts the institutionalized rhythms and injects a dose of warm sociality into industrial environments. Consider the continuously boiling electric pot at a departmental meeting or tea served at the beginning of an interview or a meeting by a tea server employed solely for that purpose. Turks do not stop for a tea break; rather a boiling teapot is often placed in a meeting room, so participants can enjoy fresh hot tea, refilling their glasses whenever and as much as they want. The association of tea with sociality and hospitality makes tea a welcome disruption to work times and spaces. And such fleeting enactments carry the spirit of sociality on a regular basis. Yet, the disruption becomes routinized itself. Now carpet shops automatically offer tea as part of the sales process and most meetings at the workplace start with tea. Even though tea service has become a norm and a routine in the workplace, it is still seen as a marker of sociality and hospitality and is missed if not offered.\n\nWe have heard it said that Turkish tea is timeless. Tea is such an integral part of Turkish culture that it appears to have ‘come from very, very long, history, it comes from maybe Asian Turks…’ Many informants speculate that it will not disappear because tea drinking fits the Turkish culture: it implicates cherished idea(l)s of hospitality, sharing and togetherness. Indeed, the word ‘natural’ was a leitmotif in our informants’ comments, as they talked about tea being a ‘a matter of routine’ and of ‘having a cozy time being and chatting with others’. That ethos of timelessness is reinforced through tea’s omnipresent visibility: in one informant’s words, ‘You can always see tea in Turkey, everywhere, you can see it … everywhere! In shops, people are ordering tea, in restaurants, after dinner … also at … places where you can’t imagine you would get tea. For example, people offer tea while you wait at a repair shop or gas station.’ In turn, timelessness and the omnipresent visibility are reified through the particular materiality of tea: the imaginary of one colour (rubyred), one taste (slightly tangy, perhaps similar to strong English breakfast tea), one shape (tulip-shaped glasses). Even the billboard advertising of a mobile operator welcoming tourists at an airport reinforces such imaginary in the way it represents the country tourists are arriving at by the symbolism of tea being served in tulipshaped tea glasses on a silver tray that hangs from silver chains (Figure 12.1). Consistent with Schatzki’s notion of ‘timespace’ (in this volume) the untemporality of tea goes hand in hand with its unspatiality.\n\nChanges in the Implements of Turkish Tea Culture\n\nThe first teabag in Turkey was brought by Unilever. Lipton, which entered the market in 1984, has now captured 15% of the tea market. Çay-Kur, the state-affiliated enterprise that evolved from the first tea factory in Turkey and enjoyed a monopoly until 1984, when tea processing and packaging were opened to private enterprises, has 65% market share. After Lipton, numerous Turkish firms also introduced their teabags. Loose tea has recently been losing share to teabags, which showed a 34% growth (versus 24% for loose tea) in retail sales between 1997 and 2004. Now teabags constitute 5–10% of the tea market. The head of the tea industry association says that ‘[i]n the developed countries 85% of tea consumed is in the form of tea bags. Since Turkey is a developing country, that’s what will eventually happen in Turkey too. Tea bags are an inevitable result of technological development’ (http:// www.reyon.net/roportaj\\_ayrinti.aspx?intvw\\_id=29)\n\n194\n\nGüliz Ger and Olga Kravets","previous_page":193,"next_page":195}