Consumer Culture Theory: Volume 11

This volume includes a selection from the papers, poems, and photo essays presented at the inaugural Conference on Consumer Culture Theory held in August 2006 on the campus of Notre Dame University. What we had hoped might become a regular conference to be held every two years, proved to be so popular that it is becoming an annual event. The second conference will take place in May 2007 at York University.

At both ACR 2004 and EACR 2005, Richard Elliott and Fuat Firat queried the need for CCT, and the thrust of their concerns seemed to be concerns with imposing CCT as a totalizing narrative. The major instigator of this totalizing concern is probably the singularizing semantics of CCT we adopted, which can be read – despite our original emphasis on the internal diversity of its constituent research traditions – as a call for a unified body of theory that is grounded in a vernacular of normal science and its epistemic goal of making incremental contributions to a system of verified propositions (Kuhn, 1962). It is worth noting that, for better or worse, this normal science orientation and its quest for a unified theory is taken as a normative goal (not a threat) by consumer researchers who work outside the CCT tradition. CCT, however, has emerged in the liberatory glow of the sociology of scientific knowledge (LaTour, 1988), reflexive critiques of power relations that are encoded in scientific narratives hailing from feminist, poststructural, and postcolonial critiques (see Bristor & Fischer, 1993; Haraway, 1994; Rosaldo, 1993; Thompson, Stern, & Arnould, 1998), and marketing's positivist–relativist debates (Anderson, 1986; Hudson & Ozanne, 1988). All have significantly problematized conventional notions of objectivity and the modernist project of totalizing theorizations.

Prior research on consumer agency has tended to focus on contexts where there are few restrictions on the type or number of people who can consume a desired object, provided they have adequate resources. This study develops theoretical insights into the modes of consumer agency adopted by consumers who desire a commodity that is in scarce supply, and to which access is restricted by powerful agents. Based on interviews and archival data from the fashion modeling industry, and drawing on Bourdieu's praxeology, this paper identifies distinct modes of consumer agency that are manifest in a context characterized by enforced scarcity. Depending in part upon initial human capital endowments, in part upon conditions in the field, and in part upon deliberate choices, models adopt different modes of agency in order to survive, thrive in a highly restricted aesthetic field and ultimately consume the coveted good, which we refer to as the “model life.” This paper thus contributes not only to our understanding of consumer agency in an under-studied type of context, but also to our understanding of the seemingly burgeoning phenomena of the quest for fame, celebrity, and status.

This article presents an analysis of a seemingly mundane consumption object, the Mars Coat King, a manual grooming device employed within Afghan hound breeding and exhibition cultures, to develop current conceptualizations of the consumption object in consumer culture theory (CCT). In doing so it extends theory of the ontology of, and relation between, subject and object into the realms of the post-humanist. The chapter illustrates how by employing post-humanist theory, the consumption object can be conceptualized as a mutable, contradictory and active entity within complex consumption cultures and when conceptualized as such, can enrich understanding of consumption objects within consumer research.

The aim of this paper is to suggest some potential linkages between Consumer Culture Theory (CCT hereafter) and the evolving Service-Dominant logic (S-D hereafter) propounded by Vargo and Lusch in a series of publications (Vargo & Lusch, 2004, 2006a, 2006b). I begin by discussing why this alliance makes sense. To do this, I review the CCT roots of several foundational propositions for the S-D logic Vargo and Lusch (2004) offer. Then I offer a suggestion for rethinking the notion of consumer itself. And finally, I discuss some potential changes in preferred constructs that I believe are necessary to fulfill the theoretical promise of the CCT perspective, and follow on from embracing a CCT/S-D perspective.

As [Alexander Graham] Bell raced to perfect his telephone, he was also writing up specifications to be filed with the United States Patent Office in Washington. On March 7, 1876, he was issued patent number 174,465. Meanwhile, Bell had discovered that a wire vibrated by the voice while partially immersed in a conducting liquid, like mercury, could be made to vary its resistance and produce an undulating current. In other words, human speech could be transmitted over a wire. On March 10, 1876, as he and Mr. Watson set out to test this finding, Bell knocked over what they were using as a transmitting liquid – battery acid. Reacting to the spilled acid, Mr. Bell is alleged to have shouted, “Mr. Watson, come here. I want you!” (PBS, 2003)

Rock festivals, as a part of global rock culture, disclose a domain of consumption that allows a multiplicity of activities and practices in Turkey, where modernity is entrenched, but not fully hegemonic. This provides the possibility of illuminating the conditions of being a contemporary consumer as well as the potentials for the future. This paper presents some preliminary findings from research at two major rock festivals in Turkey. Ideology emerges as an important factor in consumption of these festivals and illustrates possible grounds to interpret cultural production. These practices suggest aspirations for experiencing different modes of being in the world and provide signs of the future of culture(s).

In this account of our long-term ethnographic investigation of the Burning Man Project, we examine the emergence of nomadic spirituality among the citizens of Black Rock City, Nevada. We describe this emergence as a reaction to consumers’ increasing dissatisfaction both with conventional religious denominations and with consumption as an existential ground of meaning. We provide an emic view of the pilgrimage experience at Black Rock City, from the perspective of participants in and organizers of the event. We propose a theory of the comedy of the commons to interpret the surface structure of the moment, and embed our deep structural interpretation of the nomadic spirituality of the phenomenon within the context of new religious movements (NRMs). In so doing, we shed new light on the topic of the sacred and profane in consumer experience.

Writing of Asante death rituals, Bonsu and Belk (2003) argue that contrary to prevailing theory, identity (re)construction projects do not necessarily end at death. They argue that conspicuous consumption at Asante funerals provide a means for the active renegotiation of identity for both the bereaved and the deceased, offering a continuity of relationship.

India's dynamic turn toward globalization brings new eating practices driven by desires for status and convenience. Traditional expectations of women as keepers of domestic culture persist as fears of a possible loss of Indianness are projected onto women. In the reflexive identity processes of urban middle-class Hindu women, new normative beauty ideals are often impossible to attain, resulting in Western-style food-related health problems. Awareness of these risks may be deflected by matrimonial, body image, and time pressures, as depicted in a preliminary model of food globalization and women's identities.

As Comaroff and Comaroff argue, in their discussion of the intersection of ethnographical research and historical perspectives, social change is a dynamic process in which existing social and political tensions, local and global, are played out, with an uncertain outcome. Change is often about how competing groups come to power (Comaroff & Comaroff, 1992). Consumer researchers have already applied this perspective on class, consumption, and change in places as widespread as Niger and the US, but not to Eastern Europe.

Does having things make people happy; does buying, consuming, or giving bring happiness? In an increasingly materialistic era, it seems that people might believe so. Despite our consumption culture, research tells us that the desire for material possessions relates more to unhappiness than to happiness (Belk, 1985; Burroughs & Rindfleisch, 2002; Csikszentmihalyi, 2000; La Barbera & Gürhan, 1997; Mick, 1996; Richins, 1987; Sirgy et al., 1998). Economists find that subjective well-being increases, then levels off as national levels of discretionary income increase (Csikszentmihalyi, 1999; Diener, 2000; Meyers, 2000). Furthermore, many economists cite correspondence between happiness and relative income (Blanchflower & Oswald, 2004; Solnick & Hemenway, 1998; Stutzer, 2003) to explain the stagnation of average happiness despite rises in national incomes. Increasing one person's income relative to others decreases the others’ happiness so that pursuing money to achieve happiness becomes a zero-sum affair; average national happiness does not change (Lee, 2006).

The Melungeons, a person-of-color ethnic group dwelling in southern Appalachia, have recently discovered their multi-racial, non-Christian ancestry. We describe the process of ethnogenesis via consumption undertaken by Melungeons to connect their identities to this newfound ancestry. We also examine the social evolution of the Melungeon ethnic label to become a valued personal possession and the public identification of certain physical features as markers of Melungeon ethnicity. It is proposed that these may serve as exemplars for consumer behaviors among other mestizo ethnic groups.

Extending knowledge of the cultural shaping and variegating of white identity that occurs through the commercial diffusion of identity myths, we examine the reception of Southern identity myths promoted in the oppositional narratives of New South commercial media. We characterize oppositional narratives as texts which operate by eliciting an interpretive reading that devalues rather than supports the surface narrative, and explain the duplicitous text as one intended to seduce a dominant power, while empowering and bolstering identity of a marginalized group. After elaborating how oppositional discourse can serve to reinforce the identity frame constructed by regional media producers, we report on a study examining how urban and rural Southerners read and respond to this discourse. Our findings highlight mediators in the relationship between individuals’ oppositional readings and their alignment of identity in a manner responsive to it.

Advertising treats all products with the reverence and the seriousness due to sacraments.Thomas Merton

This paper explores how consumers use the media products of mass culture to co-create the meanings of popular culture. Specifically, we examine both why and how Harry Potter fans utilize the primary texts written by J. K. Rowling to co-create their own fan fiction. Towards this end, we utilize Kenneth Burke's dramatistic method to explore the pattern of literary elements in both the original texts and the fan fiction. We argue that the primary impetus for consumers to engage in the co-creation of these texts is found in their ability to emphasize different ratios of literary elements in order to express their individual and collective desires. Through this process, fans utilize and contribute to the meta-textual meaning surrounding these primary focal texts and propel the original products of mass culture to the cultural texts of popular culture.

Compared to monoracials, multiracials appear (a) to be more concerned about acceptance within their select social groups and within society at large and (b) to have higher differentiation and uniqueness needs. Artworks help consumers successfully fulfill these needs, and multiracials are heavily dependent on artworks in their (racial) identity negotiations. In addition to these needs, familial background, school, and technical qualities of artworks serve as antecedents to artwork consumption. Multiracial identity influences artwork consumption both directly and indirectly. The indirect influence is mediated by social acceptability, group identification, and uniqueness needs. Artwork consumption serves multiracials in two ways: pleasure/escape and communication/identity negotiation.

In order to understand how specific communities might develop over time, it is important to take into account how the broader phenomenon of online consumer communities is itself situated in a bigger social context. As a whole, online communities can be seen as micro-social groups (Maffesoli, 1996) that exist at the “forgotten” level in consumer research (Bagozzi, 2000). This micro-social level, between individual and macro/cultural levels, is the level at which interactions and communications between people take place (Cova & Cova, 2002).

This paper explores the phenomenon of collecting a plethora of memorabilia associated with a specific brand – in this case, the British Royal Family (BRF) brand. We explore the lifeworld of “Elizabeth,” an über-collector of BRF memorabilia, and describe how her collection can be interpreted as extensions of three separate identities – Collector, Business Owner, and Media Expert. Within these three identities, Elizabeth expressed different emergent roles to the various social networks within whom she interacted (e.g., as a collector, she often acted as “Rescuer,” taking in others’ BRF collections in order to preserve them). We illuminate these different roles and offer suggestions for future research.

This research studies how current social and environmental concerns about consumption are reviving the topic of meaning in consumption practices. In a postmodern world characterized by symbolism in consumption and a global “crisis of meanings”, ethical and responsible consumption behaviors are studied through their contribution to identity construction. A responsible consumption typology based on the meanings given by the narrators is suggested; it distinguishes the acts of “moral conformity” from the deep critical postures, the latter of which derive either from political essence or a desire for liberation from the consumption “system”.