In Poland during the martial law years and other years of shortages, communities formed queue committees to manage the waiting and ensure that actually people didn't get trapped by queues, and could even 'stand' in a number of queues simultaneously. Over and above this, many of my interviewees in Poland have talked of the queues as a really important - if ultimately unwanted - part of the glue that kept communities together in times of considerable stress. Some of those who were younger during the 1980s remember the queues as fun - since they mostly didn't really know why they (or their parents) were waiting but got to hang out with friends and see neighbours and family etc.
I don't think I'd go as far as suggesting that queues in 1980s Poland were subversive spaces but there was clearly some sense of 'resistance' involved.
Alison
________________________________
From: A forum for critical and radical geographers on behalf of Walter Nicholls
Sent: Mon 03/03/2008 19:39
To: [log in to unmask]
Subject: Re: [CRIT-GEOG-FORUM] the politics of waiting
The argument about lines in Romania is interesting,
however, it is totally counterintuitive. It seems that
waiting in long-lines with people of the same status/class
would spur counter-hegemonic activities rather than hinder
them. A bunch of frustrated people with lots of time would
likely discuss the concrete problems of the regime rather
than accept them. One of Mussolini's insights was that if
a regime could ensure that trains make it on time (i.e.
fewer lines), the masses would be much more likely to lend
their support to the system.
Also, a more general question: how can waiting in line be
thought of in geographical terms? what are the specific
spatial mechanisms involved in line waiting (aside from
basic length of line)?
cheers,
walter nicholls
On Mon, 3 Mar 2008 18:48:48 +0000
Matthew J Rippon <[log in to unmask]> wrote:
> What was Socialism and What Comes Next by Kate Verdery
>(1996).
>
> See Chapter Two: The "Etatization" of Time in
>Ceausescu's Romania.
>
> This contains empirical details of how Ceausescu managed
>to control the time of Romanians through queuing,
>producing food for collection, and being forced to attend
>celebrations. The authour describes such appropriation
>of time as ideological inasmuch it prevented socialising
>and therefore prohibited the planning of
>counter-hegemonic challenges to the rulers.
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