2009
DOI: 10.1111/j.1548-1409.2009.01034.x
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La Vida Matizada: Time Sense, Everyday Rhythms, and Globalized Ideas of Work

Abstract: SUMMARYThis article explores three instances of the frictions and negotiations that are sparked by specific transnational encounters with global capitalist temporality. Capitalist ideas about the proper ways to organize time and labor have long dominated global practices. Such ideas simultaneously force acceptance of a limited model of the proper relationships between work and everyday life. This article provides ethnographic descriptions of the work rhythms of three men in interconnected contexts—those of an … Show more

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Cited by 16 publications
(7 citation statements)
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“…The interest of knowledge is emancipatory as the work of a rhythmanalyst is to trace and connect rhythms to the 'machinery' (re)producing them (Lefebvre 2004, p. 15). Syring's (2009) study illuminates this aspect well: a house-building project in Ecuador bundled together three men with different rhythms and strategies for livelihood. Albeit mutually beneficial, the construction site was also a site for conflict and frictions reflecting the inequality of global labour arrangements.…”
Section: The Basis Of Rhythmanalysismentioning
confidence: 99%
“…The interest of knowledge is emancipatory as the work of a rhythmanalyst is to trace and connect rhythms to the 'machinery' (re)producing them (Lefebvre 2004, p. 15). Syring's (2009) study illuminates this aspect well: a house-building project in Ecuador bundled together three men with different rhythms and strategies for livelihood. Albeit mutually beneficial, the construction site was also a site for conflict and frictions reflecting the inequality of global labour arrangements.…”
Section: The Basis Of Rhythmanalysismentioning
confidence: 99%
“…The separation of “work” and “home” time has long been associated with the rise of industrial capitalism (Marx [1857–1858] 1964; Musharbash 2007; Thompson 1967). The five‐ or six‐day workweek and the eight‐ or twelve‐hour workday separated spheres of home and work, producing a disciplining power that shaped the way the body experienced time (Pickering 2004; Syring 2009). As Nancy Munn (1992, 111) describes it, Foucault found in this capitalist time “an ‘anatomo‐chronological’ schema or ‘programme’ for constructing an ‘obligatory rhythm’ [which] … systematically segments the body into spatiotemporal units.” The body became trained to experience time as bimodal—one either worked or played, but did not do both at once 3…”
Section: Workingmentioning
confidence: 99%
“…Syring (2009, 135) similarly describes “blended time” in Ecuador, in which “‘home’ and ‘work’ spaces overlap and collapse into one another.” At three o'clock in the afternoon, Syring's interlocutors may choose to work, drive someone into town, or combine these by charging passengers for a ride. “Money‐earning transport mixes fluidly and naturally with the rhythms of recreating and visiting with friends and acquaintances,” Syring explains (130).…”
Section: Workingmentioning
confidence: 99%
“…Thus, the answer appears to be bound to how migrant communities establish a relationship with the host culture, and how they are able to find their voice. The paper addresses these questions by looking at Italy and the birth of its migrant literature in the 1980s-1990s, to make sense of the many cultural and political contradictions we are experiencing (Giordano 2008;Syring 2009). It opens with a historical focus on the social transformation concerning the migrant experience in Italy in this period, then presents the early experiences of migrant literature in the country.…”
Section: Introductionmentioning
confidence: 99%