relationship between people and material culture as relational, where meanings arise out of the interactions between humans and objects, and materials are active rather than passive. Finally, in these previous studies selfhood is regarded as essentially individualistic, emerging out of individual residents’ relationships with their belongings. I suggest that this downplays the ways in which a person’s sense of self emerges through social interactions. In the next chapter I introduce my theoretical framework to critically examine the limitations of previous studies in more detail, and explain the assumptions I draw on in interpreting my own data. Chapter 3: Theorising material culture and identity 3.1 Introduction In the previous chapter, I argued that much of the existing literature on older people and material culture in residential homes contains a number of limitations. Firstly, previous studies take a functional approach to the relationship between residents and their possessions, assuming objects to fit predetermined needs in people, such as comfort or control. Secondly, there is a tendency to focus on individual residents and their possessions, rather than the broader social environment of the residential home. Thirdly, studies focus on cherished or treasured possessions, rather than the range of objects which constitute people’s homes. These features underpin the predominant argument of these studies, which is that by taking treasured possessions into residential accommodation, older people can maintain their sense of identity and transfer a sense of home. This argument relies on key theoretical assumptions about personhood, material culture, and how they relate to each other. Firstly, identity is seen as something which is fixed, and which is capable of being transferred, maintained and reclaimed. Secondly, objects are seen as repositories of identity, acted upon by people, and used when required. Thirdly, a person’s sense of self is developed and reinforced through their individual relationship with their belongings. In this chapter I challenge these assumptions and argue instead that identity is never fixed, but is an ongoing process which is constantly in flux. Furthermore, identity is not something that develops in isolation between a person and their belongings, but is negotiated through interactions with other people and objects in a social and material world. Additionally, material culture is not passive and objects have an agency of
relationship between people and material culture as relational, where meanings arise out of the interactions between humans and objects, and materials are active rather than passive. Finally, in these previous studies selfhood is regarded as essentially individualistic, emerging out of individual residents’ relationships with their belongings. I suggest that this downplays the ways in which a person’s sense of self emerges through social interactions. In the next chapter I introduce my theoretical framework to critically examine the limitations of previous studies in more detail, and explain the assumptions I draw on in interpreting my own data. Chapter 3: Theorising material culture and identity 3.1 Introduction In the previous chapter, I argued that much of the existing literature on older people and material culture in residential homes contains a number of limitations. Firstly, previous studies take a functional approach to the relationship between residents and their possessions, assuming objects to fit predetermined needs in people, such as comfort or control. Secondly, there is a tendency to focus on individual residents and their possessions, rather than the broader social environment of the residential home. Thirdly, studies focus on cherished or treasured possessions, rather than the range of objects which constitute people’s homes. These features underpin the predominant argument of these studies, which is that by taking treasured possessions into residential accommodation, older people can maintain their sense of identity and transfer a sense of home. This argument relies on key theoretical assumptions about personhood, material culture, and how they relate to each other. Firstly, identity is seen as something which is fixed, and which is capable of being transferred, maintained and reclaimed. Secondly, objects are seen as repositories of identity, acted upon by people, and used when required. Thirdly, a person’s sense of self is developed and reinforced through their individual relationship with their belongings. In this chapter I challenge these assumptions and argue instead that identity is never fixed, but is an ongoing process which is constantly in flux. Furthermore, identity is not something that develops in isolation between a person and their belongings, but is negotiated through interactions with other people and objects in a social and material world. Additionally, material culture is not passive and objects have an agency of