Despite his influence on those interested by leisure, Marx's own conception of leisure is rarely discussed. Insofar as it is, he is generally either thought to see leisure as free time or as indistinct from necessary labour in communist society. In this article, I suggest that by reading Capital and the Grundrisse through an Aristotelian lens, we can find a third potential conception of leisure in Marx, which shares three features in common with Aristotle's. Leisure is distinct from free time simpliciter, it is a “state-condition” people are in when they perform ends in themselves, and it is constitutive of the final end. I conclude that adopting a conception of leisure grounded in this Marxian conception could have implications for contemporary debates around free time and the value of leisure goods like arts and culture.

A narrative of decline dominates the ageing process in the Global North. At the same time, older people have shared more positive stories of ageing, particularly with respect to their leisure practices. I explore this tension by drawing on an interview-based study with people playing walking football in the United Kingdom. My contention is that older people express multiple meanings of ageing that disturb deficit-focused cultural scripts of later-life, albeit in ways that can be fraught with tensions and contradictions. First, I explore how older people cultivate an alternate identity departing from assumptions of loneliness and degradation, with walking football providing an opportunity to develop friendships and a sense of belonging. Second, older people emphasise their own (good) health and the embodied demands of walking football, yet in doing so, can reinforce ageist discourses by distinguishing themselves from the inactive and isolated (older) other. Third, older people reflect on their current and future involvement in walking football in positive ways. However, through attending to the temporal character of their experiences, I show how, whilst older people express a desire to continue participation, this is threatened by the realities of their ageing bodies in ways that align with deficit framings of later-life. I conclude by calling for recognising the multiplicity of older people's experiences and exercising caution about reproducing over-simplistic and sweeping celebrations of ageing.

This article focuses on the gambling milieu in Nigeria between the late 1970s and early 1980s. I consider the moment when the Federal Military Government (FMG) banned gambling nationwide, and ask why it became such a divisive issue during this tenuous period in Nigeria's history. I argue that amid impending transitional elections to a democratic regime, gambling embodied three key tensions that saturated Nigerian political and civil society during this period: job creation, the state's relationship with private capital, and the division of political power. Additionally, I propose that examining gambling's recreational value alongside its functional significance opens new avenues for the study of the gambling phenomenon in Africa that move beyond ethical considerations.

Towards the end of the nineteenth century, leisure was reserved for the few. By the end of the twentieth century, however, most workers had a regulated normal working time of 40 or fewer hours per week, annual paid leave, and overtime compensation. In this paper, I investigate which political parties brought forth these changes – which party constellations supported or opposed working-time reforms and argue that sector and class differences drive party preferences. Lower-class and urban middle-class workers demanded regulation as demand for leisure increased with income. In contrast, employers and farmers opposed such reforms. Accordingly, the study argues that socialist and social-liberal parties were inclined to support leisure-securing working-time reforms, whereas conservative and farmer parties opposed them. Due to their linkages with workers and farmers, liberal parties may be divided into a rural constituency that tends to oppose working-time reforms and an urban constituency that supports them. I test these expectations using parliamentary data: 65 roll-call votes from Norway between 1880 and 1940, combined with analysis of major reforms and legislative appeals. Finally, I undertake a generalization test using country-level reform data from 33 democracies between 1880 and 2010. Results generally fall in line with expectations, and the pattern is stable over time.

Belonging is a pervasive human need that is vital to our well-being as we age. Ageist attitudes, stereotyping, and life transitions tend to jeopardise older adults’ experiences of belonging. Although community involvement can lead to the development of social relationships that support belonging in older adulthood, little is known about how belonging is perceived and experienced by older adults. The purpose of this article is to share findings from research conducted with members of a community centre for people 50 years of age and older who shared their perceptions and experiences of belonging. Findings highlight the ways that age-related life transitions affect experiences of belonging. Findings also reveal that features of a belonging experience include feeling worthwhile, being welcomed and accepted, having opportunities for connection, and seeking to belong. We draw from these findings to suggest ways to enhance belonging for older adults.

The absence of institutionalised childcare and education during the lockdowns, caused by the COVID-19 pandemic, put parents who worked from home in a stressful situation in which they had to combine the roles of teacher, parent and employee. This study aims to analyse how the closure of kindergartens and schools during the March–May 2020 lockdown in Slovenia changed the reported allocation of time, and perceived emotional exhaustion of parents working from home, compared to nonparents. We also focus on the differences in the impacts of lockdown between genders, status of family-provision and employment sectors of parents. Using data from a survey carried out on cohabiting and married individuals in Slovenia and applying a difference-in-difference estimator, we find that parents incurred a significant increase in their unpaid work burden, reductions in time devoted to paid work and leisure and suffered an increase in emotional exhaustion. Namely, Slovenian parents reported roughly 2 h less of paid and 4 h more of unpaid work per day during the lockdown in comparison to nonparents. The analysis also demonstrates that females performed more unpaid work and enjoyed less leisure before the lockdown, but the lockdown adjustment did not further increase gender inequality.

Sequels, spinoffs, serials, and other kinds of generic works are prevalent in Nollywood filmmaking and popular with fans. These spinoffs and other generic works are characterized by a degree of familiarity, made evident in their repetitive and or affiliative dimensions. According to Adejunmobi, familiarity as a mode of media engagement in Nollywood generates specific pleasures connected to the repetitive dimensions of the films and television shows. These highly repetitive works also sustain a type of leisure activity for viewers without dedicated leisure time who combine Nollywood viewing with everyday work. This form of leisure is identified as a leisure of concomitance.

Women’s social groups and gatherings in Malawi, whether physical or virtual, are often dismissed as something not to be taken seriously, as they are imagined to be places where nothing useful but chitchat and gossip will emerge. Nevertheless, these spaces, as sites of leisure where women can engage in macheza (play), continue to play an important role in how urban women variously experience pleasure. Mtenje considers social media groups for women and bridal showers not only as spaces where women are free from male interference, which, in itself, invokes pleasure, but also as spaces where patriarchal norms can be and often are reinforced.