Sam Binkley – författare

Anti-consumerism has become a conspicuous part of contemporary activism and popular culture, from ‘culture jams’ and actions against Esso and Starbucks, through the downshifting and voluntary simplicity movements, the rise of ethical consumption and organic and the high profile of films and books like Supersize Me! and No Logo. A rising awareness of labor conditions in overseas plants, the environmental impact of intensified consumer lifestyles and the effects of neo-liberal privatization have all stimulated such popular cultural opposition. However, the subject of anti-consumerism has received relatively little theoretical attention – particularly from cultural studies, which is surprising given the discipline’s historical investments in extending radical politics and exploring the complexities of consumer desire.This book considers how the expanding resources of contemporary cultural theory might be drawn upon to understand anti-consumerist identifications and practices; how railing against the social and cultural effects of consumerism has a complex past as well as present; and it pays attention to the interplays between the different movements of anti-consumerism and the particular modes of consumer culture in which they exist. In addition, as well as ‘using’ cultural studies to analyse anti-consumerism, it also asks how such anti-consumerist practices and discourse challenges some of the presumptions and positions currently held in cultural studies.This book was previously published as a special issue of Cultural Studies.

Anti-consumerism has become a conspicuous part of contemporary activism and popular culture, from ‘culture jams’ and actions against Esso and Starbucks, through the downshifting and voluntary simplicity movements, the rise of ethical consumption and organic and the high profile of films and books like Supersize Me! and No Logo. A rising awareness of labor conditions in overseas plants, the environmental impact of intensified consumer lifestyles and the effects of neo-liberal privatization have all stimulated such popular cultural opposition. However, the subject of anti-consumerism has received relatively little theoretical attention – particularly from cultural studies, which is surprising given the discipline’s historical investments in extending radical politics and exploring the complexities of consumer desire.This book considers how the expanding resources of contemporary cultural theory might be drawn upon to understand anti-consumerist identifications and practices; how railing against the social and cultural effects of consumerism has a complex past as well as present; and it pays attention to the interplays between the different movements of anti-consumerism and the particular modes of consumer culture in which they exist. In addition, as well as ‘using’ cultural studies to analyse anti-consumerism, it also asks how such anti-consumerist practices and discourse challenges some of the presumptions and positions currently held in cultural studies.This book was previously published as a special issue of Cultural Studies.

From “getting loose” to “letting it all hang out,” the 1970s were filled with exhortations to free oneself from artificial restraints and to discover oneself in a more authentic and creative life. In the wake of the counterculture of the 1960s, anything that could be made to yield to a more impulsive vitality was reinvented in a looser way. Food became purer, clothing more revealing, sex more orgiastic, and home decor more rustic and authentic. Through a sociological analysis of the countercultural print culture of the 1970s, Sam Binkley investigates the dissemination of these self-loosening narratives and their widespread appeal to America’s middle class. He describes the rise of a genre of lifestyle publishing that emerged from a network of small offbeat presses, mostly located on the West Coast. Amateurish and rough in production quality, these popular books and magazines blended Eastern mysticism, Freudian psychology, environmental ecology, and romantic American pastoralism as they offered “expert” advice-about how to be more in touch with the natural world, how to release oneself into trusting relationships with others, and how to delve deeper into the body’s rhythms and natural sensuality. Binkley examines dozens of these publications, including the Whole Earth Catalog, Rainbook, the Catalog of Sexual Consciousness, Celery Wine, Domebook, and Getting Clear. Drawing on the thought of Pierre Bourdieu, Zygmunt Bauman, and others, Binkley explains how self-loosening narratives helped the middle class confront the modernity of the 1970s. As rapid social change and political upheaval eroded middle-class cultural authority, the looser life provided opportunities for self-reinvention through everyday lifestyle choice. He traces this ethos of self-realization through the “yuppie” 1980s to the 1990s and today, demonstrating that what originated as an emancipatory call to loosen up soon evolved into a culture of highly commercialized consumption and lifestyle branding.

Examines the contemporary discourse on happiness through the lens of governmentality theory.Recent decades have seen an explosion of interest in the phenomenon of happiness, as evidenced by self-help books, talk shows, spiritual mentoring, business management, and relationship counseling. At the center of this development is the expanding influence of "positive psychology," which places the concern with happiness in a new position of professional respectability, while opening it to institutional applications. In settings as diverse as college education, business, military training, family, and financial planning, happiness has appeared as the object of a new technology of emotional self-optimization. As such, happiness has come to define a new mentality of self-government-or a "governmentality" as the concept is developed in the work of Michel Foucault-one that Sam Binkley demonstrates is aligned closely with economic neoliberalism. Happiness as Enterprise blends theoretical argumentation and empirical description in an engaging and accessible analysis that brings governmentality theory into contact with sociological theories of practice and temporality, particularly in the work of Pierre Bourdieu. This book invites readers not only to consider the new discourse on happiness for its relation to contemporary formations of power, but to rethink many of the assumptions of governmentality theory in a manner sensitive to the mundane practices and everyday agencies of government, and the unique and specific temporalities these practices imply.

Examines the contemporary discourse on happiness through the lens of governmentality theory.Recent decades have seen an explosion of interest in the phenomenon of happiness, as evidenced by self-help books, talk shows, spiritual mentoring, business management, and relationship counseling. At the center of this development is the expanding influence of "positive psychology," which places the concern with happiness in a new position of professional respectability, while opening it to institutional applications. In settings as diverse as college education, business, military training, family, and financial planning, happiness has appeared as the object of a new technology of emotional self-optimization. As such, happiness has come to define a new mentality of self-government-or a "governmentality" as the concept is developed in the work of Michel Foucault-one that Sam Binkley demonstrates is aligned closely with economic neoliberalism. Happiness as Enterprise blends theoretical argumentation and empirical description in an engaging and accessible analysis that brings governmentality theory into contact with sociological theories of practice and temporality, particularly in the work of Pierre Bourdieu. This book invites readers not only to consider the new discourse on happiness for its relation to contemporary formations of power, but to rethink many of the assumptions of governmentality theory in a manner sensitive to the mundane practices and everyday agencies of government, and the unique and specific temporalities these practices imply.

This book presents a bold critique of the new racial sensibility that has attained global prominence following the police murder of George Floyd.