In this article we look at repair as an emergent focus of recent activism in affluent societies, where a number of groups are reclaiming practices of repair as a form of political and ecological action. Ranging from those that fight for legislative change to those groups who are trying to support ecological and social change through everyday life practices, repair is beginning to surface tensions in everyday life and as such poses opportunities for its transformation. We survey a few of the practices that make up this movement in its various articulations, to take stock of their current political import.While we suggest that these practices can be seen as an emergent lifestyle movement, they should not be seen as presenting a unified statement. Rather, we aim to show that they articulate a spectrum of political positions, particularly in relation to the three specific issues of property, pedagogy and sociality. These three dimensions are all facets of current internal discrepancies of repair practices and moreover express potential bifurcations as this movement evolves. Drawing on a diverse methodology that includes discourse analysis and participant observation, we suggest some of the ways in which this growing area of activity could play a significant role in resisting the commodification of the everyday and inventing postwork alternatives.
A lot of things need to be repaired and a lot of relationships are in need of a knowledgeable mending. Can we start to talk/write about them?' This invitationsent by one of the authors to the othersled us, as feminist women in academia, to join together in an experimental writing about the effects of COVID-19 on daily social practices and on potential (and innovative) ways for repairing work in different fields of social organization. By diffractively intertwining our embodied experiences of becoming together-with Others, we foreground a multiplicity of repair (care) practices COVID-19 is making visible. Echoing one another, we take a stand and say that we need to prevent the future from becoming the past. We are not going back to the past; our society has already changed and there is a need to cope with innovation and repairing practices that do not reproduce the past.
Since the end of the 2012 Olympic Games, London's residents and tourists have been awaiting the spectacular redevelopment of the former Olympic venue into the Queen Elizabeth Olympic Park (QEOP), which comprises the city's 'newest park'. As the most visible legacy of the Games, it has become a key test case for demonstrating the public interest of London 2012 and its legacy. In this article we engage with the park in the first year after its opening, when it became the site of a range of public cultural projects commissioned by the London Legacy Development Corporation, which manages post-Olympic redevelopment. Through observant participation in one such commission, a six-month mobile residency on site, we gained insights into the tensions emerging from claims to publicness in the making of this new 'private-public park', further explored through interviews and visual methods. We propose to term architectures of spectacle to analyse the logic expressed in the design and management of the park and discuss its articulation across three dimensions: (in)visibility, micro-regulation and disorientation. We critically analyse each of these elements and their relationship to competing claims of publicness and the 'security legacy' of the Games, raising wider questions about the spectacular public performance of the post-Olympic legacy.
In this article we look at repair as an emergent focus of recent activism in affluent societies, where a number of groups are reclaiming practices of repair as a form of political and ecological action. Ranging from those that fight for legislative change to those groups who are trying to support ecological and social change through everyday life practices, repair is beginning to surface tensions in everyday life and as such poses opportunities for its transformation. We survey a few ofthe practices that make up this movement in its various articulations, to take stock of their current political import.While we suggest that these practices can be seen as an emergent lifestyle movement, they should not be seen as presenting a unified statement. Rather, we aim to show that they articulate a spectrum of political positions, particularly in relation to the three specific issues of property, pedagogy and sociality. These three dimensions are all facets of current internal discrepancies of repair practices and moreover express potential bifurcations as this movement evolves. Drawing on a diverse methodology that includes discourse analysis and participant observation, we suggest some of the ways in which this growing area of activity could play a significant role in resisting the commodification of the everyday and inventing postwork alternatives.
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