Blurring the boundaries: Prosumption, circularity and online sustainable consumption through Freecycle

© The Author(s) 2015. This article explores the digital exchange and moral ordering of sustainable and ethical consumption in online Freecycle groups. Through interactive exchanges in digital (online posts) and material (consumer items) modes, Freecycling blurs three common binaries in analyses of consumption: (1) consumption/production, (2) digital/material and (3) mainstream/alternative. Drawing on Ritzer's notion of 'implosions' as well as practice theory, I show that Freecycling practices reimagine and reproduce both products and consumers, practising prosumption through mixed digital and material practices in a performative economy, and how mainstream and alternative ways of consuming are entangled in pursuit of more sustainable, ethical consumption. This challenges us to think beyond these traditional binaries and to conceptualise a more blurred, less analytically clean and more circular approach to studying consumption

Writing to Read: Evidence for How Writing Can Improve Reading

Analyzes studies showing that writing about reading material enhances reading comprehension, writing instruction strengthens reading skills, and increased writing leads to improved reading. Outlines recommended writing practices and how to implement them

(Re)constructing selves : emplaced socio-material practice at the Men's Shed North Shore : an ethnographic case study : a thesis submitted in fulfilment of the requirements for the degree of Doctor of Philosophy in Psychology at Massey University, Albany, New Zealand

Retirement can bring about significant disruption for men who spend a large amount of their lives in paid employment. When leaving paid employment, men also leave places where they have developed a sense of self, secured resources, found meaning, participated in social networks, and engaged in practices of health and gender. How men respond to such a challenging life stage by creating spaces for participating in positive and affirming practices, is largely overlooked. In this thesis, I explore the ways in which a group of older, retired men jointly (re)construct a sense of self through emplaced socio-material practice in the Men’s Shed North Shore. Amid a dearth of literature on men’s caring and supportive social relationships, this research contributes to an understanding of the ways men in Aotearoa, New Zealand come to re-know themselves and develop supportive relationships through a shared community project. The research is informed by an ethnographic case-based orientation that draws on participation-observation fieldwork, interviews, and a focus group with men who participate at the Men’s Shed North Shore. Findings illustrate the effort these men put into the communal reworking of self, the maintenance of health and dignity in a disruptive life stage, their pragmatic approach to retirement, and their (re)production of place and space. A central focus in the analysis is the importance of socio-material practice in the Shed. In particular, the analysis explores the role of material practice as an essential relational practice in the Shed. Through construction projects, men connect with, and reproduce, the material essence of the Shed, and engage meaningfully with other men. The analysis also demonstrates the importance of material practice for these men in maintaining health and dignity in later life. The men agentively and pragmatically respond to displacement in retirement by (re)constructing a sense of self and reemplacing themselves through familiar and shared labour practices. The analysis also demonstrates how the daily material activities of the Shed reflect an ongoing enactment of wellbeing, enabled and demonstrated through social interaction and productive activity

Designing the past: the National Trust as a social-material agency

The National Trust was founded in 1895 for ‘the preservation of places of historic interest or natural beauty’. While the distinction between the cultural and the natural seemed obvious at that time and members and visitors were not even implicated actors, we argue that the National Trust may be better understood as a co-constructed network effect of the social and material, which in turn affords social-material agency. There are currently 3.5 million members of the National Trust and 50 million visitors every year to National Trust properties, which include the largest collection of gardens in the world and over 300 historic houses and open-air properties. While the notion of design itself may seem to be an exemplar of the humanist love of agency, we argue (following Latour) that traditional notions of agency, which were asymmetrically distributed to the human actors, take insufficient cognisance of evident occasions of ‘material agency’ (Pickering, 1995) and the site of conservation is one site whereby the agency produced by social-material assemblages seems interesting and revealing. Whereas the social-material practices of design may seem in some tension with those of conservation, we argue in this paper that a close analysis of a particular site of conservation shows a manifold of ‘designing’ actors. Whatever the National Trust conserves could be considered as an example of particular and situated designs condensed from the interactions of humankind and nature. Similarly the visitor experience is also designed. While conservation can imply a certain social-material agency, it is much less well understood how conservation co-produces agency, and how these network effects serve the purposes of conservation by the Trust, visitors and other actors through the agency of the social and material. This paper will reveal some of the social-material practices which afford a visit to a property and what such visits afford the social-material practices of the National Trust

Collaborative Practices that Support Creativity in Design

Design is a ubiquitous, collaborative and highly material activity. Because of the embodied nature of the design profession, designers apply certain collaborative practices to enhance creativity in their everyday work. Within the domain of industrial design, we studied two educational design departments over a period of eight months. Using examples from our fieldwork, we develop our results around three broad themes related to collaborative practices that support the creativity of design professionals: 1) externalization, 2) use of physical space, and 3) use of bodies. We believe that these themes of collaborative practices could provide new insights into designing technologies for supporting a varied set of design activities. We describe two conceptual collaborative systems derived from the results of our study

Practising the Space Between: Embodying Belief as an Evangelical Anglican Student

This article explores the formation of British evangelical university students as believers. Drawing on ethnographic fieldwork conducted with a conservative evangelical Anglican congregation in London, I describe how students in this church come to embody a highly cognitive, word-based mode of belief through particular material practices. As they learn to identify themselves as believers, practices of reflexivity and accountability enable them to develop a sense of narrative coherence in their lives that allows them to negotiate tensions that arise from their participation in church and broader social structures. I demonstrate that propositional belief – in contexts where it becomes an identity marker – is bound up with relational practices of belief, such that distinctions between “belief in” and “belief that” are necessarily blurred in the lives of young evangelicals

Latina/o Conversion and Miracle-Seeking at a Buddhist Temple

The growing diversification of the US Latino religious’ experiences calls for scholarly attention beyond Protestant or Catholic categories. This study begins to answer this call. Using interview data with 26 Latinos collected over 2 years of observation at the True Lama Meditation Center (TLMC) in Houston, Texas, we describe how Latinos who convert to Buddhism or actively attend the temple while also continuing to attend Christian services (both Catholic and Protestant) see themselves and understand their religious identities and practices. We then explore the reasons for their conversion or changes in religious identities and practices through various theoretical lens. Although the majority of respondents now claim to be Buddhist, many did not switch religions but augmented or extended their religious identities and practices. Reasons for conversion to Buddhism or concurrent involvement at the temple and Buddhist faith practices include seeking material support and miracles and those seeking spiritual fulfillment they felt they were not getting in Christian faith practices

From sensorimotor dependencies to perceptual practices: making enactivism social

Proponents of enactivism should be interested in exploring what notion of action best captures the type of action-perception link that the view proposes, such that it covers all the aspects in which our doings constitute and are constituted by our perceiving. This article proposes and defends the thesis that the notion of sensorimotor dependencies is insufficient to account for the reality of human perception, and that the central enactive notion should be that of perceptual practices. Sensorimotor enactivism is insufficient because it has no traction on socially dependent perceptions, which are essential to the role and significance of perception in our lives. Since the social dimension is a central desideratum in a theory of human perception, enactivism needs a notion that accounts for such an aspect. This article sketches the main features of the Wittgenstein-inspired notion of perceptual practices as the central notion to understand perception. Perception, I claim, is properly understood as woven into a type of social practices that includes food, dance, dress, music, etc. More specifically, perceptual practices are the enactment of culturally structured, normatively rich techniques of commerce of meaningful multi- and inter-modal perceptible material. I argue that perceptual practices explain three central features of socially dependent perception: attentional focus, aspects’ saliency, and modal-specific harmony-like relations

Max Ernst and the Aesthetic of Commercial Tourism: Max Among Some of His Favorite Dolls

abstract: "Max Ernst and the Aesthetic of Commercial Tourism: Max Among His Favorite Dolls" examines Surrealist artist Max Ernst's practice of collecting Hopi and Zuni kachina figurines. Ernst, like some other European Surrealists, was an avid collector of Native Amercian material culture and ceremonial hardware. Surrealists interest in Indigenous material was part of a larger program to destabilize European privileging of the mind and art as rational constructs. This paper focuses on James Thrall Soby's 1941 photograph of Ernst surrounded by his collection of kachina figurine, which was first published in the April edition of View Magazine. As Soby's portrait of Ernst has been reproduced many times over course of the past six decades, it has become an emblem of the Surrealists general interest in Native Americana. In contrast to vanguardism with which Ernst and other Surrealist's collecting practices is usually credited, this paper examines Soby portrait of Ernst's within practices of commercial tourism and the souvenir industry in the Southwest. By the mid 1940s, Hopi and Zuni kachina figurine makers had a well-developed commercial kachina figurine industry that targeted the patronage of visitors to the regions. Evidence levied in the development of Ernst's tourist aesthetic includes his mode of collection, display, and stories that surround Max's assemblage of kachina figurines. This paper further differentiates it from the collecting practices of Surrealist counterparts such as André Breton

Cultivating compliance: governance of North Indian organic basmati smallholders in a global value chain

Focusing on a global value chain (GVC) for organic basmati rice, we study how farmers’ practices are governed through product and process standards, organic certification protocols, and contracts with buyer firms. We analyze how farmers’ entry into the GVC reconfigures their agencements (defined as heterogeneous arrangements of human and nonhuman agencies which are associated with each other). These reconfigurations entail the severance of some associations among procedural and material elements of the agencements and the formation of new associations, in order to produce cultivation practices that are accurately described by the GVC’s standards and protocols. Based on ethnography of two farmers in Uttarakhand, North India, we find that the same standards were enacted differently on the two farmers’ fields, producing variable degrees of (selective) compliance with the ‘official’ GVC standards. We argue that the disjuncture between the ‘official’ scripts of the standards and actual cultivation practices must be nurtured to allow farmers’ agencements to align their practices with local sociotechnical relations and farm ecology. Furthermore, we find that compliance and disjuncture were facilitated by many practices and associations that were officially ungoverned by the GVC