{"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":221,"pdf_page":220,"physical_index":220,"physical_index_base":0,"printed_page_status":"recognized","page_sha256":"f8202bc91fc0d657b94227de22cf72d34b3ae34a251a8f9b0c3e4b1939eea9ea"},"chapter":"List of Tables and Figures","content":"Secondly, the hobby is itself a routinized practice: ‘preoccupations with which I had become mindlessly infatuated merely in order to kill time’ versus ‘reading with all my attention’. Listening to music as a hobby ‘would make a mockery’ of music as ‘part and parcel of my life’ not simply because of the resulting endorsement of modern structural features (work/leisure, public/private), but also because the hobbyist frame routinizes practice. ‘Hobbies’ are located in leisure ‘free time’ but are nonetheless structured, organized, bounded and pursued with seriousness and (purposeless) purposiveness. Any practice can be structured in the form of a hobby. Pretty much any object can be given a collectible value, for example; any activity can be given a competitive form (there are international associations for soap box racing enthusiasts, paper plane fliers, etc.) or accredited expertise (there is voluminous help for those pursuing hobbies like ant-farming, photography, etc.). By the same token, any practice can be commodified and hence sold as a hobby; conversely, the sale of many commodities requires the routine structuring of practices into a recognizable hobby. Any or all of these can be combined into a thing called ‘a hobby’ with definitions of approved/included and marginal/excluded variants of the activity or interest, and with organizations, specialist media, gatherings, hierarchies, archives, lobbyists, and so on.\n\nThe stabilization of practices in such forms is interesting enough, but it is the ethical framing that concerns us here. If you simply want to pursue or support an interest collectively, then these forms of routinization make complete sense – people organize themselves, and this involves complex and interesting forms of negotiation. However, notions like ‘hobby’ are not neutral descriptions of a social form; they are labels that accord a social status and cast social judgements on particular ways of doing the social. The word ‘hobby’ is never far from a battery of pejoratives like nerd, geek, anorak, twitcher, bubble-heads (an Australian label for scuba-diving enthusiasts), and so on.\n\nThese pejoratives have a long modern history that is entirely caught up in the romantic critique of everyday life that I sketched in terms of critical theory traditions.\n\nThe Ethics of Routine\n\n221","previous_page":220,"next_page":222}