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Extra resources for Leisure Theory: Principles and Practice
First, practice confirms ideological patterning, as when individual subjects unthinkingly replicate the values of the social groups to whom they are attached. Second, practice is the means by which the limitations of these patterns are exposed and acknowledged. Articulation, then, conceives of practice as Janus-faced. It carries the code of social reproduction, but inversely bears the seeds of critical reaction. If voluntary action is ‘positioned’ it raises important questions about the nature of individual freedom.
Hence the positional and ritual importance of the peer group in the maturation of the person. Peer group practice articulates the resources of location. But as we saw in the last chapter, leisure and context are bound together in a dynamic, mutual, reciprocal set of relationships. A may begin to support Chelsea or the Washington Redskins in response to peer group influence, but this practice reflects the wider context of socialization, the commercialization of sport and media representations of sport.
Articulation, then, conceives of practice as Janus-faced. It carries the code of social reproduction, but inversely bears the seeds of critical reaction. If voluntary action is ‘positioned’ it raises important questions about the nature of individual freedom. For example, if we are culturally positioned to enjoy soccer over baseball, how much is this a question of individual ‘choice’? If voluntary choice is inconceivable without the influence of ideology and interpellation, how ‘free’ is it? By treating ideology as central to leisure practice we foreground the importance of politics in leisure theory in general, and Action analysis in particular.