{"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":3,"pdf_page":10,"physical_index":10,"physical_index_base":0,"printed_page_status":"recognized","page_sha256":"8bf86ed801dfd09561ad79a13b07e8f280459838338e4ead6070b6a8c82d5fd9"},"chapter":"List of Tables and Figures","content":"Challenges\n\nIn taking this approach the chapters collected here challenge familiar formulations of the time ‘problem’, including those that place the blame on consumer society, on spiralling ‘consumerist’ pressures to work and spend (Offer 2006; Schor 2000), on individualization, and on the irresistible pull of material culture or ‘luxury fever’ (Frank 1999). They also take issue with interpretations in which infrastructures and artefacts script the duration and timing of events, episodes and long-term projects. They do so in three related ways.\n\n1. Multiple Temporalities\n\nFollowing Gell (1992), contributors to this volume question the implicit historical direction of time from ordered tradition to anarchic modernity, an assumption that rests on romantic but unfounded notions of timeless tradition. Many commentators who are worried about ‘time poverty’ presume an historic shift from a more balanced and healthier ‘traditional’ era to a more frantic ‘modern’ regime. Peasants were hardworking but jolly, following steady seasonal rhythms with bursts of collective festivities and pleasures; workers then were disciplined and regimented by industrial time (Thompson 1967; cf. Glennie and Thrift 2009); most recently, consumers are struggling to coordinate and multi-task an ever-expanding set of practices and choices driven by the material temptations on offer in a 24-hour society.\n\nRather than taking this thesis as a fact, we treat it with a scepticism informed by comparative ethnography and historical analysis. Instead of assuming a sequential shift from one temporal order to another, contributors to this volume reveal the coexistence of multiple periodicities, and by implication a lack of coordination between scales and registers of temporal order. Natural and commercial rhythms have co-evolved and often complemented each other in the modern period. Routine and rhythm, we show, are often interdependent, not rivals. Recognition of the parallel, symbiotic nature of different temporal orders creates an intellectual space for exploring the emotional and political ambivalence of temporal constraint and freedom. Having made this space, we can then ask why so many cultures perceive order in the past and disorder in the present, why routines can sometimes represent freedom, and at other times bondage and restraint.\n\nIntroduction\n\n3","previous_page":null,"next_page":4}