{"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":92,"pdf_page":95,"physical_index":95,"physical_index_base":0,"printed_page_status":"recognized","page_sha256":"0ba786d8d89cf5daaf735bccca775a62590a05257dbca9e3f6dbb8abe4f952fe"},"chapter":"List of Tables and Figures","content":"In Nippert-Eng’s view, the commute is a liminal experience, something of a bridge between home and work, in which a wide range of ‘transitional activities’ (1996: 113) take place as people move from one place and realm of daily life to another. It is, in other words, a very important corridor for ritualized processes of identity transformation. Indeed, as one listens to the phone conversations people engage in on the evening trip home, it is obvious that the commuter train is a vessel of anticipation as people coordinate dinner dates and evening get-togethers. But it is also the equivalent of an airport control tower as parents endeavour to locate children and spouses, plan the evening meal, delegate chores and coordinate the shuttle schedule between hockey practice and riding school. To some extent this is indeed a liminal space between home and work in which people begin to shift their mental disposition as they leave one sphere of daily life and proceed to enter another. But to some extent it is also more than this, as the boundaries between home and work are perhaps more blurred than is acknowledged in Nippert-Eng’s writing (cf. Tietze and Musson 2002).\n\nMobile Homes\n\nIt’s a blurring of the line separating public and private space . . . There are women who paint their nails and those who strip them of paint with cotton balls soaked in pungent polish remover . . . And then there are the clippers, a class of men and women given away by the unmistakable ping in otherwise silent subway cars. Emilia Kelley … watched a woman finish clipping her fingernails only to move on to her toenails one summer morning on the Red Line. ‘She slipped off her shoe, pulled up her foot and started clipping away.’\n\nLayton, quoted in Letherby and Reynolds 2005: 168\n\nUnderscoring this fact, it is always surprising to note how readily commuters seem to be able to make themselves at home on a rush-hour train. Rather than being incarcerated in a seat, as Certeau described the situation, the taking of the seat can, I would argue, also be seen as the point at which the micro-processes of home-making are activated. Borders are quickly erected, and flexibly defined personal spaces are established. Closed eyelids, open newspapers, worn earphones, are all effective barriers to the surrounding world, but this is the last line of defence. There are both subtler and more complex processes at work here. As Deleuze and Guattari have pointed out when reflecting upon the notion of home and processes of home-making, ‘home does not pre-exist: it was necessary to draw a circle around that uncertain and fragile center, to organize a limited space. Many, very diverse, components have a part in this, landmarks and marks of all kinds’ (1987: 311).\n\n92\n\nTom O’Dell","previous_page":91,"next_page":93}