Fróðskaparrit - 01.01.2006, Qupperneq 111

Fróðskaparrit - 01.01.2006, Qupperneq 111
BYGDADVØL - HVÍ UNGFÓLK BÚSETAST í FØROYSKUM BYGDUM 109 elderly people are also cognitively used to be able to demand services within the lo- cality, but nowadays these services are mov- mg away from the villages and into the towns, or - as something new - become sit- Uated along the main-roads in ”malls” or service-clusters. Young people are able to reach these places, but children and elderly are quite dependent on either public trans- Port or a relative that drives them from one location to another. One could say, never- theless, that this is in many ways just another way of reembedding the social ties in the vil- *ages, as the different generations may no longer be productively dependent on each other, but are instead mobilely dependent on each other. It seems even to be the case that the new major social faultline of the rural areas in the Faroes is now drawn according t0 the access to mobility capital and not ac- cording to the access to production means. T° be succesful in todays society does not °n'y mean that you are good at your job (de- §ree ofprofessionalization and/or skills) but that you are mobile - both physically and c°gnitively - and are therefore able - if nec- essary - to pull up the stakes and search for new hunting grounds (for using two indian- 'netaphors). Under all circumstances young people settle in the village because they have a “mo- bile life-style”. lf these people did not fancy 'he automobile culture, they would not be able to live in a village like Syðrugøta; or rather: they would, but only if they were apt l° adapt to this mobile culture. Living in the V|"age and not being mobile might other- Wlse even result in social isolation and/or stigmatization. Another aspect that should be mentioned is that this mobile culture is not only a com- muting-culture, but also a leisure-culture. Even in the evenings the car functions as a space of leisure amongst young people that “cruise” (or “slice” - if it is in the Northern Islands) towards the various meeting points on the mainland. These meeting-points may vary over time, but the grill-house, the kiosk, the petrol-station or the central parking-lots are typical spaces for automobile social ac- tivities. The question is whether such a mobile culture is sustainable over time. Research has shown that mobility surely is a central part of today’s societies, but that mobility also is a source of economic and social stress (Freudendal-Pedersen, 2005; Uth Thomsen, 2005). The question is whether people will afford to use several hours each day on com- muting. A genri for an answer can be found in a polemics between two interviewees that did not agree on the centrality of Gøta in the mainland: It [i.e. Gøta] is well situated. You can get anywhere. Fast to Tórshavn, fast to Fuglafjørð, now it will soon be [fast to] Klaksvík too. It is quite central compared to living in Fuglafjørð or Skáli. Now I mentioned yesterday that they build row- houses in Hósvík, so one ought to live there. From there it is much faster to travel to Tórshavn, and seen from that perspective we [in Gøta] live almost as far away from Tórshavn as possible; you’ll just go to Fuglafjørð, then you are as far away as you can get, or perhaps Selatrað. So we are quite far away [from Tórshavn]. It takes twenty minutes longer to drive from Gøta [than from Hósvik, smk]. One will always want to avoid driving as far as
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