From Everyday Life:

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Everyday presences

The everyday is often seen as the time when nothing happens. This is a view that follows from a sense of chronological time, Euclidean space and Hegelian identity-play. The everyday can also be experienced as the time of eternity, the space of infinitude and the ontological condition of love. This epiphanic experience of the sacred is not of a release from the everyday but a return to it. The sacred is not the exception to the everyday but the ground of our everyday belonging to the universe.     

Everyday shame

This article explores aspects of the everyday through a consideration of shame. Drawing on and extending Bourdieu’s notion of the habitus, notably in relationship to Silvan Tomkins’ affect theory, and to Bourdieu’s predecessor Marcel Mauss, the paper argues for the positivity of everyday shame. The very different although complementary privileging of the physiological in Tomkins and in Mauss allows for a radical rearticulation and understanding of the habitus and of everyday life. In this article, their understandings serve to provide a model that more fully comprehends the productive nature of shame within postcolonial societies.     

Co-production: towards a utopian approach

This article outlines how co-production might be understood as a utopian method, which both attends to and works against dominant inequalities. It suggests that it might be positioned ‘within, against, and beyond’ current configurations of power in academia and society more broadly. It develops this argument by drawing on recent research funded through the UK’s Connected Communities programme, led by the Arts and Humanities Research Council; and by attending to arguments from the field of Utopian Studies. It explores particular issues of power and control within the field of co-production, acknowledging that neoliberalism both constrains and co-opts such practice; and explores methodological and infrastructural issues such that its utopian potential might be realised.     

Everyday utopianism: Lefebvre and his critics

The strategy of sociocultural critique through the ‘problematization’ or ‘defamiliarization’ of the habitualized character of everyday life is one that is well-established in the literature, especially for adherents of various neo-Marxisms. However, in recent years, several prominent critics have taken issue with the concept of defamiliarization, arguing that the habit-bound, ‘distracted’ and routinized character of the everyday cannot be easily contrasted with, or superceded by, the exceptional or the extraordinary. Such a position, it is suggested, both denigrates the integrity of daily life and promotes a kind of incipient transcendentalism. The work of Henri Lefebvre is often taken to be representative in this regard, and various phenomenologies or pragmatisms are promoted in his stead. In this article, I take issue with such critics, by analyzing Lefebvre’s writings on such key points as his treatment of routine in everyday life, as well as his concepts of totality, dialectics and critique. I end up asserting that, contrary to what is often said, Lefebvre does not promote a dualistic transcendentalism in which daily life is denigrated, but rather an ‘everyday utopianism’ in which routine and creativity, the trivial and the extraordinary, are viewed as productively intertwined rather than opposed. As such, I seek to defend the notion of ‘critique’ vis-à-vis the everyday, and to demonstrate the on-going relevance of Lefebvre’s work, as well as that of the ‘counter-tradition’ that is loosely associated with his name.     

From Everyday Life

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Let People Be People: Everyday Substance Use in a Public Work Site

This article complicates the prevailing portrait of substance use as being incompatible with work. Drawing on in-depth ethnographic data of one informal economic zone collected over a four-year period between January 2010 and January 2014, I expose the daily interactions through which substance use becomes compatible with work and the mechanisms by which drug and alcohol use become embedded in the local ecology of a public work site. To capture the ways in which people link their substance use to their experience of work, I utilize three concepts—taking a break, maintaining a cycle, and tipping the balance—each of which is suggestive of different patterned relationships between substance use and work in public. Data indicate that people link their substance use to their work in different ways and with different consequences and that each of these patterned relationships becomes an interrelated part of a single social system. These findings add necessary nuance and complexity to substance use literature, which is more frequently focused on abject abuse and disorder, and provide a more complete understanding of the ways in which substance use practices become linked to urban economies. Furthermore, they illuminate how participation in informal economic activity can play a variety of roles in the lives of people engaged in substance use practices.     

Food Sovereignty in Everyday Life: Toward a People-centered Approach to Food Systems

Abstract

This paper proposes a theoretical approach that de-centers ‘food’ in food-related research, placing social life as the point of departure for a critical analysis of food systems and the search for alternatives. Using a relational conception of food as a nexus of multiple, intersecting social-historical processes, a ‘people-centered’ approach illuminates the social elements that can inform resonant and locally inflected strategies for food sovereignty, particularly for urban communities in the USA. Building on theoretical concepts of primitive accumulation, articulation, and everyday life, as well as empirical work with the Chicago-based Healthy Food Hub, this paper explores the relationship between everyday food practices and historical processes of proletarianization as they are produced, reproduced, and contested at multiple conjunctures. In these spaces of contestation, the capacity for diverse communities to re-articulate social relations through everyday food practices could provide a potentially powerful pathway not just to food sovereignty, but an alternative to life under capitalism.     

Everyday Surveillance: Personal data and social classifications

Surveillance is no longer merely a matter of deliberate, individual scrutiny and consequent fears for personal privacy. It is an everyday experience, run by myriad agencies for multiple purposes and exempting no one. Surveillance is also an ambiguous process, the two faces of which must yet be seen in relation to each other. Numerous data - now including biometric, genetic and video data - are abstracted from embodied persons and manipulated to create profiles and risk categories in a networked, rhizomic system. The resulting classifications are intended to influence and to manage populations and persons. The choices and the chances of data-subjects are thus both directly and indirectly affected, but socio-technical surveillance systems are also affected by people complying with, negotiating or resisting surveillance.     

Twitter,incivility, and presidential communication: A theoretical incursion into spectacle and power

ABSTRACT

By approaching civility as an operational logic for democracy, we ask how incivility is a strategy related to power and domination, particularly from the president of the United States. We propose that Twitter is part of an infrastructure of incivility, through which structures and discursive mechanisms contribute to a devaluation of normative democratic discourses. Spectacle provides a theoretical framework to contextualize the forces at play in mediating our relations. Using President Trump’s Twitter use as a case study, we offer four propositions that together formulate a framework for theorizing the strategic use and deployment of incivility as an increasingly legitimate, yet problematic tool for democratic governance.     

I See Them Everyday

Poetry has always been an important part of my creative life. Having lived in China as a university English teacher for two years, I find myself being surrounded by active, bustling life of all kinds, not just the intellectual life of the classroom. People of all ages and from all over the world cycle to and fro, throw baseballs, play tennis and badminton, practise qigong or do disco dancing. Retired professors, now proud grandparents, collec't their much-loved grandchildren from school. Stalls outside the campus repair shoes and bicycles, sell pancakes, fruit, cut keys, cook skewers of food. There is always movement, noise, something to draw the attention, alert the interest…     

A Refracted Reality of Everyday Life: The Constructed Culture of a Therapeutic Community

Focusing on the charismatic authority of its Founder/ Director, the ideology, and formal social structure of a holistic therapeutic community for schizophrenics, this paper examines the process of reality construction in an alternative therapeutic milieu. Data was provided from a field work study involving Intensive participant observation over a two year period and open-ended interviews. Within a phenomenological perspective, therapeutic work is viewed as a cognitive activity that not only redefines and transforms the meanings of everyday life but also one that in the process of redefining produces a peculiar cognitive style—a specific tension of consciousness—through a specific epochs. By virtue of this sustained bracket and a self-consciously created culture the therapeutic community is seen as constructing its own version of reality and a peculiar social world.