Uma sociedade que tem o lazer cada vez mais como uma necessidade básica: a evolução do lazer vista pela perspetiva portuguesa

Leisure is currently seen as a social value of reference. Perceived and valued as a way of rest, but simultaneously of fun, development and personal formation, leisure affects a significant part of our free time and our free will. In this article, particular attention is given to the explication and the integration of the concepts of working time, free time and leisure time. It is valued the interpretation given to leisure and the consecutive changes that brought us to the current understanding of leisure practices. Various perspectives of socioeconomic interpretation of leisure valuation, from the civilization of leisure to the societies of free time, consumption, spectacle, fun, postmodern and hypermodern, are discussed. The theoretical and statistical results show that Portuguese society, although it has had a later economic advance than other Western societies, is currently a society that values the forms and services that provide access to leisure. Consequently, it is beginning to approach the patterns of consumption and habits of these countries. In view of the enormous diversity of interpretations, a synthesis work is carried out on the meanings of the relations between the socioeconomic and the leisure


Introduction
The economics of leisure and tourism presently occupy a significant part of the global capitalist economic context. In fact, as Sue (1982)  is a growing difficulty to achieve an adequate interpretation of the best practices (benchmarking) and good governance in present situations. Today, opportunities resulting from the growth of the leisure economy are evident and mainly sustainable. The levels achieved in the diversification of supply, through innovation and entrepreneurship, have truly been significant. They have allowed access to market niches that have been very attractive to the consumer and extremely important for the local identity, gentrification and singularity. In fact, being able to promote places and regions' development. That's why leisure has played, plays or should play a key role in the development of participatory planning and the need to identify and co-opt stakeholders to participate in decisions. This contributes to the definition of development strategies and policies at different scales of analysis (local, regional, national and even international). Santos (2013, p. 14) states that these strategies allow a presence in the global market, where the supply needs an effective image and a competitive first-line positioning. To achieve this, it is necessary to recreate free time, offer products that allow more time for contact with those who seek leisure. Consequently, to offer products that define differences and identities (society in a growing differentiation between rich and poor), innovating and differentiating.
In this paper, we recover the guidance of Dumazedier (1962) when affirming the social value of leisure and the reflection of a social economy of free time and leisure. This last factor is associated with the capacity to integrate increasingly complex and diverse processes of development and formation in leisure time, capable of generating desires that, in the western societies (personal quality of life), are transformed into basic necessities.
In fact, this path of leisure heads us to the perspective of Ascher (2005), who states that eclectic readers manufacture for themselves their theoretical assemblages; in the same way that each person builds a unique diet from an increasingly varied register; that the spectators in the television zapping sessions organize an evening that is only theirs; and that individuals become more and more the disc jockeys of their own existence. (p. 18) 2. Method and findings 2.1. A society that has leisure more and more as a basic need It is intended, through theoretical and concepts discussion, to comprehend how leisure has evolved to the present. Through its evolution, is proposed to identify the trends of the population in present time and how they live it. When recognized this, the stakeholders, among them those of tourism, will have a greater capacity to adapt their products and services offer to the markets (population).
Not everyone has the same access to leisure, and even in the developed world, many are still excluded from most leisure activities for various reasons (between democratization and elitism) (Santos & Gama, 2008). Starting from this assumption of partition of the world with differentiated access to goods and services, we live in a space-time dimension.
Concerning this, Torsten Hägerstrand (who developed the first studies on geography of space-time) conceptualized the path that each individual goes through. by the Portuguese perspective.

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Likewise, no matter of the space used, time consumption is inexorable (although the psychological measure of time can var y significantly). According to Hägerstrand (Corbett, 2005), the physical area around a given individual is reduced to a two-dimensional plan, where its location and destination are represented as null-dimension points. Time is represented by the vertical axis, generating a three-dimensional image and representing a specific part of space-time.
The expression of quotidian mobility, which has home and work as its primary stations, is withal increasingly. It is related to the search for leisure time in free time, thus amplifying the routes and places used by people in their day by day. However, Frémont (1980) states that each person organizes its own space/time in concentric shells (Moles & Rohmer, 1972) around itself, according to its knowledge and its relations with people and their experiences.
Thinking and discussing leisure in human society is inseparable from these spatial dimensions.
If leisure is associated w ith the present societies of the most developed countries, as Joffre Dumazedier stated about the arrival of the leisure society (when he wrote the book Vers une civilisation du loisir?), in 1962, it is important to realize that its origin may have a very broad historical retrospective.
Leisure may have, in the human being, an intrinsic origin through the act of playing. Huizinga (1980 -1st edition in 1938) states that the act of playing predates the game's own definitions. Just as animals participate in activities of social hierarchy, executing playful practices as soon as they are born, so do humans, since they are born and throughout their lives. The game factor is always present throughout the entire cultural process and has produced many fundamental forms of social life. "The spirit of playful competition is as a social impulse, older than the culture itself and goes through a life like a true leaven" (Huizinga, 1980, p. 173). The author also points out that "ritual grew from the sacred game; poetry was born and was nourished through the game; music and dance are authentic games. Wisdom and philosophy graces in words and forms derived from religious debates" (1980, p. 173). It is possible to assume, then, that the creative act works and organizes much like this game, in a game that we want to win. In all of these approaches, the game/play element is culturally central. It is developed within certain limits of space, time and meaning, and according to an established system of rules. The game has no contact with reality outside itself and contains its end in its own accomplishment. However, technological advances with very interactive apps, collective games, augmented reality and practically unlimited access to forms of communication, have altered the meaning and accessibility of the game. Igarza (2009) refers to this as the occupation of interstitial times work, daily commutes, waiting for transportation, in the pause of a conversation, etc.
Today's society has been shaped by multi-transformations which have taken place over the centuries.
They have introduced macro temporal fields into the day-to-day of the population, each time having justified reasons for its individualization/opposition to others. Although overlapping sometimes, working time, free time and leisure time, possess a dominant structure that still integrates. Changes over the last few centuries, such as progressive reductions in working time and the consequent increase of leisure time, the at-

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Geografia tainment of the right to pay leave, an increase in the average life expectancy and anticipation of the retirement age, the development of transport and communications, the increase of the insertion of women in the labour market and the development of mass consumption (also reflected in the increase of the consumption of leisure practices), were some of the factors that contributed to the construction of successive analyses of the problem of free time and leisure. (Marques, 2013, p. 63) The division of time and the valorisation of working and non-working time have been altered over time as the changes occurred at the economic, political and social levels. If until the beginning of the twentieth-century, leisure was associated with some social classes (as mentioned by Veblen, 1965, in The Theory of the Leisure Class), before, with the industrial revolution, work became the core element for the moral and social valuation of the human being itself. From the nineteenth century onwards, the prevailing economic theories were embodied (Martins, 2004). Subsequently, leisure, as defended by Lafargue (1991) in 1880, was seen as a necessity to maintain industrial productivity levels. They're being a need to create unproductive classes (Adam Smith, The Wealth of Nations, 1776) to sell the growing productions of material goods. Leisure initiated the twentieth century with the name of a class (Veblen, 1965, first edition in 1900) and ends it as a category of consumption. In the twentieth century, leisure was seen as an adequate reward for those who were working. It had standing out in the decades of (19) 60 and (19) 70 and up to now as a social, production and consumption values (Marques, 2013).
Leisure is today assumed as an attribute of civilizational progress, marking the primitive world passage from unceasing work towards a future of play and continued pleasure. As Santos (2013, p. 16) says, "thus the modification of the structures of social times turns leisure into a necessity for a significant part of the population. It is no longer seen merely as the result of a desire or aspiration". This perspective, in the societies of the developed world, was responsible for the importance of leisure increase and the time that each one reserves for it. The result was a valuation that "has triggered changes in consumption habits, social relations and the functions of space. These changes accentuate the theoretical emergence of handling the themes of consumption, leisure, and tertiary sector increasing as social processes that continuously shape each other" (Santos, 2001, p. 195).
It was in Greece of Aristotle and Plato that the idea of leisure (through the idle concept) was something more than a mere free time, emerged.
The Greek understanding of leisure was based on an association with self-learning instead of free time. Parker (1976, p. 26) states that "the original meaning of the Greek word schole was 'to stop' or 'to cease', and therefore to have peace and quiet. Later on, it came to signify available time or especially, 'time for you'". In societies of classical antiquity, idleness was a class-specific attribute, and there was a social separation in the labour/idleness relationship. In Roman civilization, this relationship was identical in its social relation and in the Latin language, the word idle (otium) opposed the word negotium (deprivation of leisure, work). In both cases (Greek and Roman realities), work is defined by a prefix of negation, which expresses the negative mode as it was viewed socially (Gama, 2008a). In preindustrial societies, feudal (Western) organization, the Muslim world and the East, there were the same cleavages between the idle classes and the broad mass of serfs dedicated to labour. In medieval society, the relation between working time and non-working time was regulated, on one hand, by the church, and on the other hand, by the climatic rhythms (Sue, 1980). The eighteenth and nineteenth centuries, when the first industrial and the second industrial revolutions occurred, were dominated by diverse ideologies.
Idleness was condemned, and work was expressed as an inner element of human life. "Idleness is condemned for its non-productive character, for its social inefficiency, and nineteenth-century society is seen as a production society, where idleness (leisure) is disapproved" (Santos, 2013, p. 4).
In 1776, the first edition of Adam Smith's work, The Wealth of Nations, is published. This philosopher and economist enunciates industry as the exclusive form of wealth and prosperity. According to this author, there was a dichotomy between what would be considered productive and non-productive activities (Smith, 2006). The productive activities would be those based on material character or accumulation and exchange, contributing to the creation of wealth.
The productive work would generate a value or final good. The non-productive work would disappear when generated (practically all the work and professions that were not of an industrial nature). ing as an opposition to it, being demanded as a right by factory workers. It was in this context that annual leave (weeks off) arose as a counterpoint to regular attendance at work. While medieval leisure was related to rituals or celebrations, working-class leisure was served by other related activities (bars, horse races, football, festivities). "A characteristic feature of industrial societies is that 'food scarcity' has given rise to 'time shortages', with special implications for leisure behaviour" (Parker, 1976, p. 32). Dumazedier (1973, cited by Parker, 1976 notes "that the two preliminary conditions that allow access to leisure for most workers (the diminution of ritual obligations prescribed by the community and the demarcation between paid work and other activities) exist only in industrial and post-industrial societies". In 1935, Russell (2005)  States (Gama, 2008a). On the Soviet current, Lanfant (1972, p. 209)  Kitchen appliances, washing machines and dinnerware, were meant to generate more free time (Tribe, 2011).

Owned equipments by households (%)
A society that has leisure more and more as a basic need. The evolution of leisure seen by the Portuguese perspective.  The wealth of nations Industry / work as the only form of prosperity; As idleness was not productive, it should be therefore repudiated.
1760-1825 Saint-Simon Liberty, equality and fraternity A society organized through industry and as collective property: Free time was seen as antisocial because it was not productive.

Owen
Eight hours of work, eight hours of rest and eight hours of free time It had, as ideal, the reduction of industrial workers labour hours and argued that this reduction should decrease for only eight hours per day (being only one of the three egalitarian periods of a day); The others would be for rest and for free time.

Lafargue
The right to laziness He protested against the long labour days of the working classes.

Veblen
The theory of the idleness class Dichotomy between work and leisure; Refers to the emergence of an idle class (capitalist entrepreneurs); Differed from other classes through idleness.

Russell
In praise of idleness He advocated a practical connection between work and leisure; Work would stand for economic subsistence and leisure would be the central element of people's lives.

Huizinga Homo Ludens
The game / play element as an intrinsic characteristic of the human being since its appearance and precursor of leisure.

Hourdin A civilization of free times
The emergence of free time as a conquest of the notion of obligation brought by industrial labour; the human being of sports, hobbies, holidays and television emerged.

1961
Friedmann Sociology of work The valuation of leisure as an element for the humanization of technical civilization. Affirms that the last decades have witnessed the arrival of the leisure society because there have never been so many opportunities for leisure as in this time due to the increase in income, technological advances and the enormous variety of new products.

1996
Pronovost Sociology of leisure Leisure is so complex and so important for the understanding of contemporary society that it should have its own autonomy of study.

Santos
Democratization and leisure elitism process The access massification to leisure has brought democratization. Parallel to this is the elitism, which consists in the narrowing of the number of people able to access, rather than to certain leisure's, or to certain spaces.

Bacal
The three key processes for leisure growth The growing role of leisure in society was derived from the influence of three fundamental processes: industrialization, urbanization and mass communication. The hypermodern individual as being pressed for time and tormented with urgency, reflecting on compulsive behaviours to immediately satisfy their desires and living each moment with maximum intensity.

Ascher
The third modernity The hypermodern eater. Individualization, rationalization, differentiation and economization coexist and, one way or another, there is a reciprocal relationship.

2007
Lipovetsky Hyper consumption society The society, where consumption absorbs and integrates even larger portions of social life is arranged according to individual ends and criteria, and according to an emotive and hedonistic logic that makes each individual to consume. Not to rival with others, but to feel pleasure. products and services ready to be consumed. In that sense, we sustain a society that has leisure more and more as a basic need (Table 1).

Conclusion
Industrialization brought unparalleled changes to the societies where it occurred and was central to the development of leisure, as we see it today.
Industrialization also moved populations between territories and greatly altered spatiality through urbanization. It was seen as the only form of society's prosper ity, being leisure something negative.
However, as antithesis to the extended days of industrial work, the philosophies and the measures that increasingly promoted the free time appeared.
The industrial production itself and the technical evolution increased the consumption through the economic facilitation of access to goods by population, which, in turn, was earning more and more  Rigor, commitment, organization and dedication to the leisure activity that was being participated by individuals; later, leisure fosters positive development not only in the individual but also on the community.

2010
Cohen Authenticity in leisure The growing importance of authenticity in research discourses and its association with leisure time and practices.

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