Por qué es aula

The notion of residual enchantment develops an understanding of the relational materiality of the souvenir as always entangled with both the past and the present. Its

potential to refract through the souvenir- abitual

interactions. One tourist articulates this when she explains why she values souvenir-objects which can be incorporated into everyday routines:

Margaret: I bought a key ring back from Swaziland and that is the garage key on it and we put the car in the garage and every time you go in the garage and you pick (Margaret and Michael, SAGA tourists, follow-up interview, UK, Mar 07)

Margaret expresses how the souvenir status of her key-ring is often forgotten as it t

positioning within this habitual routine simultaneously opens up a space and time for its

potential and dynamic re- -status is both fleeting and

indeterminate, temporarily forgotten again as the object returns to simply being the useful garage door key-ring. Hetherington (2003:1941)

absence; secular and divine; human and non-human; subject and object; time and space;

vision and t , for

Hetherington (2003), performative and generative of knowledge. However,

comments articulate how the habitual interactions surrounding objects are attentive to their enchanted materiality but also work to re-negotiate this. The memory Margaret evokes is far from fixed, fully formed or describable, registered instead through a short residual enchantment therefore creates a dislocated sense of presence, refracted through vague recollections of past memories as they materialise through the use of the object to open a garage door.

Residual enchantment also materialised through the practice of dusting objects in the home. The presence of dust was acknowledged vaguely if not directly in most of the follow-up interviews with tourists in their UK homes, often through the simple act of apologising for dust or the gesture of wiping dust away when picking up objects to tell me about in interviews. Dust was recognised by many participants, particularly by older tourists as an unavoidable aspect of living with things and an un-noticed constant of everyday life (Moran 2004). For many tourists dusting was one of the few ways they

regularly interacted with their souvenir-objects. It opened up a space and time to appreciate them again and could occasionally provoke remembering:

o pick it

upstairs

NR: Rather than ornamental?

Jackie: Yeah I mean you look at them, you dust them and you think oh yeah, mmm,

obviously you know going on a plane

(Jackie and Richard, SAGA tourists, follow-up interview, UK, Feb 07)

Jackie recognises dusting as an inevitable aspect of living with things and a responsibility of keeping souvenir-objects in her home. However, she also resents the work and energy involved in the

this research. She tries to avoid this by purchasing souvenir-objects which she can either use or display in her glass cabinet, a practice reminiscent of Cabinets of Curiosities¹. However, Jackie also briefly acknowledges how dusting can

(Hetherington 2004; Moran 2004). This form of remembering is provoked by proximal interactions with objects and works beyond the intentional recollection of events past (Hetherington 2003)

It is possible to recognise how souvenir-objects have a residual enchantment which is refracted through the removal of excessive dust as it accumulates. In turn the souvenir-object and its enchanting presence take place through the habitual interaction of dusting. For this reason some younger tourists did not see dusting as a regular necessary chore but instead mobilised (if not privileged) the accumulation of dust as an indication of the amount of time an object had remained in their homes:

1 Jackie as well as two other SAGA tourists asked during follow-up interviews in the UK if my research involved Cabinets of Curiosities. They did not directly associate their display practices with these and all emphasised how they preferred useful over ornamental souvenirs. However, they were very much aware of this historical inheritance (see section 2.1.1) and I discuss these display practices further in chapter 7.

shield and I still have it, I still (Irene, overland tour bus tourist, follow-up interview, UK, Dec 06)

For Irene dust was acknowledged as an integral part of living with this older souvenir-object, offering a visible indication of its longevity in her home. In this brief comment, Irene recognises how this dust can no longer be removed or displaced as it has become ingrained within the texture and material qualities of her souvenir-object. Rather than

-objects, creating subtle signs as to their souvenir-status (Douglas 1984; McCracken 1990).

Extending these insights, it is also possible to recognise how dust is integral to the residual enchantment of the souvenir-object in the home (Hetherington 2004; Moran 2004; Steedman 2001). This was evoked during one interview when two tourists discussed two wooden giraffes they had purchased in Kenya ten years previously and in doing so remembered another souvenir-object from their holiday in Kenya:

over here [she pulls out a wooden table] this came from Kenya too,

Alan: Yeah because on the beach there these sellers used to come along with these you know giraffes and elephants and everything

Gillian: Yeah that came from Kenya and that was carved from a solid piece of Alan: And I should think we paid about two pounds for that on the beach all those years ago. Incredible!

NR: Had you forgotten about it?

Gillian: Yeah it sits in that corner. Sometimes it has potpourri in it, I clean it every now and then, but after Christmas it just sort of got pushed up there

(Gillian and Alan, SAGA tourists, follow-up interview, UK, Jan 07)

During this conversation Gillian goes to find the wooden table we discuss which is no

how this table has been forgotten and upon finding it expresses surprise at the amount of dust it has accumulated. Its usually un-noticed presence then provokes Alan to

excessive presence of dust is supplementary to this shared narrative and yet is intimately

caught up in the taking place of enchantment. As enchantment is refracted through residual materialities such as dust, it is possible to recognise how the physical as well as affective presence of souvenir-objects have the capacity to change and yet remain the

(Hetherington 2004).