The fashion combination with business, roles and performances, compose our sense of self or individuality. Autumn Cardigans, Spring Sweaters, Women’s Outerwear. In contemporary Western culture, the body is the locus or site of individual identity. We take the notion of the individual as a given as natural and normal but in fact individuality is a product of our historical moment and our dominant cultural mores.
Fashion talk with business, Autumn Cardigans
Individuality, then, is a specific contingent social construction unique to our culture and our repository of social performances. Whereas at other 138 fashion times in history and in other cultures, identity has been and is composed by family membership, regional belonging, class position, or gendered performances, in our culture, we struggle to project a unique sense of self. Autumn, Spring fashion business cardigans, sweaters combinations.
We have greater freedom, not only MKUltra 🙂
In this we have greater freedom of choice to fashion our identity, and our identity becomes a social entity in itself. Maintaining individuality requires constant maintenance and fashioning. Our culture is fl ooded with selfhelp manuals intended to assist us that provide step-by-step guidance to produce a particular individuality that approximates the desired ideal of perfection or a set of attributes that are regarded as normative.
A late 1990s advertising campaign by Nokia offers a good example of the signifi cance of selfhelp guides in the active construction of a sense of self. The campaign promoted a range of different phones, each of which was illustrated by an ear that represented the type of owner who might aspire to the different models: an unremarkable ear for the everyday user a tanned hairy ear for the farmer (“I need a phone that works when I’m miles from the big smoke” ), a delicate ear with pearl earrings for the mother (“I need one so that I know the kids are safe” ); an ear with multiple rings and a stud (“I’d like a mobile with some really cool features” ), a black ear with diamond stud for the successful global career woman of color (“I’d like a phone that I can take overseas” ), and a pointy ear for the geek (“I require a phone that is totally logical” ).
Spring Sweaters, Women’s Outerwear
In other words, the phones were matched to particular attributes of personality and lifestyle needs and preferences. The phone stood in for the delineation of particular personality types to the point where a bystander would—ideally be able to pigeonhole the owner of the phone by her or his choice of phone. Indeed, Nokia’s byline was: “Connect yourself with a phone that’s been designed for you.”
This takes the performance of individuality to new heights, where a manufacturer can classify its consumer types in terms of personality traits and fashion a technical device to match. Of course, this is an arbitrary match in the sense that it is culturally contingent and only decipherable by people with knowledge of the depicted personality types and the desired phone features associated with each type.
Just as one can update one’s mobile phone by acquiring the latest model, so too can one recreate one’s individuality by choosing a different set of attributes as the desired norm.
Self-identity is an ongoing project involving techniques of selffashioning, including diet, cosmetic projection, exercise, spiritual self help and the acquisition of a new wardrobe or type of clothing. In the process of self-fashioning, an individual acquires a revised set of body techniques and refi nes certain attributes by prestigious imitation.
The success of the refashioning project, however, depends on the contingent acquisition of cultural capital. This refers to the specific bundle of knowledge that makes sense of the body techniques not only to the individual but also to the observer. That is, one’s body techniques must be intelligible to all occupants of a particular habitus.
An analogy would be the specialized handshake that Masons use or the high-fi ve gesture of American athletes. Cultural capital refers to how cultural fi elds are organized, especially the disparate patterning of cultural attributes among a population. This entails a hierarchy of knowledge and attributes that is socially sanctioned so that even in ordinary body habits, there is a differentiation between elites and less culturally equipped groups.