{"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":198,"pdf_page":197,"physical_index":197,"physical_index_base":0,"printed_page_status":"recognized","page_sha256":"6165078112346f8607510281d0d27466a33235e04ae00c57175b7bee059a09a3"},"chapter":"List of Tables and Figures","content":"The care in preparation and consumption are consonant with the calm attendance to the tea and its pleasures. The informants pointed out that tea drinking requires time because one has to savour the taste of tea and enjoy the melody of tea sipping. That is, there is a pleasure in tea drinking that is incompatible with rushing, so ‘no time – no tea’, as one informant put it. All of these pleasures are about experiencing tea in slow-motion: if you drink tea ‘as you put your shoes on’, you will not notice or discern any of the above. In contrast to the unnoticeable ordinary, the special is when time is noticed and claimed. Then, slow tea drinking is perhaps partaking in the performing of a particular time. Moreover, morality is implicated in the performance of time: whereas a fast flow is valued for efficiency, a slow flow is valued for leisurely pleasures.\n\nTaste is, of course, a critical sensory facet. The common understanding is that freshly brewed tea tastes better. Those who brew it in their çaydanlık emphasize the colour and the flavour they obtain, ways of brewing the best tea, and display an aura of higher morality and aesthetics than the bag people. For example, one self-acclaimed connoisseur never adds more water to the top kettle that has the tea leaves, and when the water runs out she throws those leaves away and puts in new leaves for the next, ‘fresh’, round of tea, almost every thirty minutes. This informant complained about her neighbour that she is a sloppy person since she keeps on adding water to the top kettle throughout a Sunday afternoon. Teabag tea is called sallama çay, which is a double entendre, referring to shaking or swinging as well as something done without much care or attention. Indeed, in contrast to the teabag tea, which, as one person put it, ‘borders on laziness and practicality’, the preparation of the brewed ‘fresh’ tea involves some effort, art and know-how. For example, ‘fresh tea’ is not just-made tea but the tea brewed in the small top kettle for the right amount of time. As an informant pointed out, ‘one has to know when the right time is’. This, in turn, involves know-how in terms of mixing different types and quantities of tea leaves to produce a perfect blend full-flavoured tea.\n\nThe idea(l) of social pleasures entails cozy togetherness. Tea is frequently associated with getting together with friends and family and having a good time. Prepared with care and ‘in anticipation of joy’, tea is regarded as part and parcel of an experience of serenity and informal warmth. When served to guests, it objectifies sociality and hospitality. The above informant, whose mother uses an electric teapot, emphasized that they use it only when they have ‘lots of guests’, and legitimized their reliance on the efficiency of technology with domestic hospitality. More significantly, social time with friends and family, ‘cozy togetherness’ and hospitality are envisaged to be central aspects of Turkish culture; and tea is regarded as a ‘natural’ part of such occasions. Our informants linked sohbet (informal conversation and chatting) with keyif (pleasure): the imagined and lived joys of tea entail sociality and cozy homeliness as much as sensual aesthetics.\n\n198\n\nGüliz Ger and Olga Kravets","previous_page":197,"next_page":199}