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By Fredrik Fahlander

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Sample text

This is, however, not to say that social action is uniform, without exceptions and particularities. What we can learn from Sartre, Giddens, Lacan and Foucault is that social actions are interconnected in various ways; culture, discourse or ‘the common way of doing things’, are interiorised and appropriated in varying degrees in the social subjects, their actions generally follow fluid serial patterns often spatially and temporally concentrated around nodes in the material world. Giddens’ notion of the duality of structure does not account for how the structuration process works at the particular level (Giddens 1993:6-7).

E. discourse). Such definite discourse or paradigmatic perspectives have problems in defining how rules of inclusion/exclusion are established or how social change is possible in such a static system. I will attempt to point out the possibilities of employing discourse theory without such rigid presumptions: a framework that also allows non-discursive action (cf. Fahlander 2001:17f; Cornell 2001). The key point is that social 22 - The Materiality of Serial Practice - action is seldom so strictly organised; it only seems to be so.

It shows some of the ways in which local individual action at a given time and in a given space can be related to the more general structures (ideology) of the American society of the 1950’s. For instance, the houses were built for, and used by, typical, western, nuclear families, normally with 40 - The Materiality of Serial Practice - the wife working at home, responsible for the care of the children. In another setting, let us say one in which nannies, instead of the housewife, look after the children, the backyard contacts would probably be less frequent between the individuals who have interest in and power to affect the equipment of the house.

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