The Practice of Everyday Life is a book by Michel de Certeau which examines the ways in which people individualise mass culture, altering things, from utilitarian objects to street plans to rituals, laws and language, in order to make them their own. It was originally published in French as L'invention du quotidien. Vol. 1, Arts de faire' (1980). The 1984 English translation is by Steven Rendall. The book is one of the key texts in the study of everyday life.
The Practice of Everyday Life re-examines related fragments and theories from Kant and Wittgenstein to Bourdieu, Foucault and Détienne, in the light of a proposed theoretical model. Some consider it as being enormously influential in pushing cultural studies away from producer/product to the consumer.
To date, Certeau's most well-known and influential work in the United States has been The Practice of Everyday Life. In it, he combined his disparate scholarly interests to develop a theory of the productive and consumptive activity inherent in everyday life. According to Certeau, everyday life is distinctive from other practices of daily existence because it is repetitive and unconscious. In this context, Certeau’s study of everyday life is neither the study of “popular culture”, nor is it necessarily the study of everyday resistances to regimes of power. Instead, Certeau attempts to outline the way individuals unconsciously navigate everything from city streets to literary texts.
Perhaps the most influential aspect of The Practice of Everyday Life has emerged from scholarly interest in Certeau’s distinction between the concepts of strategy and tactics. Certeau links "strategies" with institutions and structures of power who are the "producers", while individuals are "consumers" acting in environments defined by strategies by using "tactics". In the influential chapter "Walking in the City", Certeau asserts that "the city" is generated by the strategies of governments, corporations, and other institutional bodies who produce things like maps that describe the city as a unified whole. Certeau uses the vantage from the World Trade Center in New York to illustrate the idea of a synoptic, unified view. By contrast, the walker at street level moves in ways that are tactical and never fully determined by the plans of organizing bodies, taking shortcuts in spite of the strategic grid of the streets. This concretely illustrates Certeau's argument that everyday life works by a process of poaching on the territory of others, using the rules and products that already exist in culture in a way that is influenced, but never wholly determined, by those rules and products.
***Yeah I know Wikipedia isn't a reliable source, apart from the fact that it can be, I'm just trying to get the general gist and understanding of his theories so that I can see why and how fan scholars have related it to fans and fandom community. ***
. Of course when Angel loses his soul in 
and hovers over Buffy while she sleeps it’s seen as creepy and more than slightly unnerving. Naturally, there is a dramatic difference between being watched over by a protective presence than a sinister one. I’m quite sure Buffy would not have minded Angel watching her; it was Angelus that was the demonic and unwanted presence. Edward does not behave like Angelus and of course Bella wants him around. She thrives off his very presence and noticeably misses his absence awake or asleep. It also helps that as the reader we are enlightened to Edward’s true motivations and can be sure of him. Edward is seen as a guardian angel… and who would tell a guardian angel to go away? That would indeed be madness.
