{"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":197,"pdf_page":196,"physical_index":196,"physical_index_base":0,"printed_page_status":"recognized","page_sha256":"17e691be600f2665aa95c11bc097b877c6c2d6222a7ca5565d97009b9a156d31"},"chapter":"List of Tables and Figures","content":"These tea times are composed in and through sets of materials, idea(l)s and ways of doing. That is, tea makes a particular time not by itself but rather in concert with a wider relational field, including breakfast or snack foods, notions about the proper sequence of meals and events, conceptions of appropriate conduct during certain times of the day, long-haul travelling, idea(l)s of hospitality, work and leisure. Tea drinking gets incorporated into the routines of daily life through re-occurrence, for example ‘for every breakfast’ or ‘when studying’. Tea drinking clearly partakes in the temporal rhythm of daily life, be it a part of a habit or a more reflexive choice. Moreover, some of the tea times call for brewed tea, others for teabags: we observe a hybrid, intentional and habitual use of the old and the new tea materials. Tea drinking as an enactor of daily rhythms is a variegated amalgamation of the new and the old.\n\nWhat is perhaps more interesting than the hybridized choices of the new and the old is the (cor)responding idea(l)s. The presence of options engenders the necessity to articulate and legitimize the emergent decision, be it brewed tea or a flavoured teabag. We find that such articulations relate to the idea(l)s of either modernity or sensual/aesthetic and social pleasures. Teabags and electric teapots are usually associated with modernity – efficiency (‘time-saving’ and ‘only one cup’), progress (‘technological innovation’), Western novelties and individualism and choice (‘only one cup’ and ‘can choose which tea you want’). When discussing the grounds for adopting teabags and electric teapots, not unexpectedly people cite speed, convenience and efficiency. For example, an informant said that her family purchased an electric çaydanlık because ‘it was a new machine and easy to use’, but then she added, ‘we don’t normally use it … only when we have lots of guests’, when her mother brings it into the living room to serve tea quickly. Even those people who see teabag tea as tasteless admit that this type of tea could be an option for work time and in circumstances of time constraint. As one person put it, since it takes little time and effort, ‘you can have it as you put your shoes on’. In addition, the teabag is not only quick but it is also clean and efficient; ironically, therefore, the teabag frees us of the burden of the mundane (cleaning), but then itself turns into the mundane (‘you can have it as you put your shoes on’). Time is precious in today’s world, so the instant and the quick are seen as both necessary and fashionable. Such is the sentiment adopted and propagated by Çay-Kur’s teabag advertising – ‘For everyone who believes time is money.\n\nThe other idea(l) is sensual/aesthetic and social pleasures. As a counterpoint to the multiplicity of tea choices, there emerges the discourse of tea time, which flows smoothly, pleasantly and peacefully. Here, tea time is not a resource allocated for a particular purpose, rather it is ‘made with anticipation’ and sensual and ‘tasteful enjoyment’ of life itself. For example, one informant noted that ‘despite all the hassle of waiting for it to boil and adding water’, she prefers a stovetop kettle to an electric one, because ‘the sound of the boiling teapot is homely’. Drinking of ‘traditional’ tea – brewed tea of ruby colour in an ince belli (thin-waisted) glass – has come to be regarded as a distinctly sensual aesthetic experience, animated by the magical sound of the çaydanlık boiling, the smell of a personalized blend of tea leaves, radiating colour, the warmth of the glass in one’s hand, holding the glass from its waist, and the sound the tiny teaspoon makes over the glass when stirring. All of these and more culminate in the sensual and affective keyif (pleasure) of tea drinking.\n\nSpecial and Ordinary Times\n\n197","previous_page":196,"next_page":198}