The social–psychological bases of anticonsumption attitudes

Abstract

This article proposes that the increasing number of individuals voluntarily reducing their levels of consumption may be motivated by underlying social -psychological stress related to living in a consumer society. Of the three primary motivational bases of the self (esteem, efficacy, and authenticity), it is argued that only self-esteem and self-efficacy can be acquired through consumption. The current growth of the voluntary simplicity movement, it is argued, is among those individuals who have met the need for esteem and efficacy through consumption, but have failed to achieve a sense of authenticity. Evidence from interviews with participants in the voluntary simplicity movement is presented in support of this proposition. Anticonsumption attitudes, it is concluded, result from a process of self-inquiry triggered by the failure to feel authentic through one's consumption activities. Implications of anticonsumption attitudes in reaction to consumer culture are discussed. ᭧ 2002 John Wiley & Sons, Inc.Although anticonsumption attitudes take many forms, one current manifestation that is growing in popularity is the practice of "voluntary simplicity" (VS). VS, which is both a system of beliefs and a practice, is centered on the idea that personal satisfaction, fulfillment, and happiness result from a commitment to the nonmaterial aspects of life. This belief is put into practice by minimizing consumption of material goods, exercising self-reliance, developing one's intellect, and other nonmater-150 ZAVESTOSKI ial facets of human existence. In a slightly shallower form, voluntary simplicity is the practice of reducing clutter in one's life, eliminating burdensome time commitments, and creating peaceful personal space to enjoy life. In both forms, the reduction of consumption is a significant component.According to one of its best-known proponents, Duane Elgin, "Voluntary simplicity involves both inner and outer condition. It means singleness of purpose, sincerity and honesty within, as well as avoidance of exterior clutter, of many possessions irrelevant to the chief purpose of life" (1981, p. 23). Other figures in the VS movement describe voluntary simplicity as a process of "paring down to the essentials of life, what is important to you," and as "a confrontation with your values" (Mazza, 1997, p. 12).The research reported here attempts to explain the motivations of individuals who identify with this movement. After briefly discussing some of the historical underpinnings of VS, a theoretical orientation that draws on both social -psychological understandings of motivations of the self, and Maslow's theory of the hierarchy of needs, is introduced. The next section describes the research methods employed. Then the data, collected through surveys, interviews, and ethnographic observations of participants in the VS movement, are discussed. HISTORICAL BACKGROUNDVarious religious traditions have long practiced forms of simplicity, but with the exception of Henry David Thoreau's (1854/1992) musings over his simp...

Voluntary simplicity: an exploration of market interactions

“…Placing the practice of voluntary simplicity as one of living within markets (Etzioni, 1998;Shaw and Newholm, 2002) again serves to highlight the tensions between the anti-consumption ethos often attached to voluntary simplicity (e.g., Zavestoski, 2002a;Cherrier, 2008) and the consumerist market system within which it finds itself.…”

The consumption and disposition behaviour of voluntary simplifiers

“…A defining characteristic of voluntary simplicity is reducing material consumption and removing the 'clutter' from one's life (Zavestoski, 2002), thus suggesting the literature on disposition (e.g. Jacoby et al, 1977;Lastovicka and Fernandez, 2005) behaviour.…”

“…Maslow's Hierarchy of Needs informs much of the literature on voluntary simplicity (Etzioni, 1998;Huneke, 2005;Zavestoski, 2002). Etzioni (1998) proposes that once people have satisfied their lower-end needs, they may look to voluntary simplicity as a viable option for achieving their higher-end needs.…”

“…Huneke (2005) echoes this, positing that voluntary simplifiers may realise they have needs that material consumption is incapable of satisfying. Zavestoski (2002) takes a slightly different approach, modifying the hierarchy by splitting the top tier (self-actualisation) into two: efficacy and authenticity, where efficacy is able to be achieved through consumption, while in contrast, authenticity is not able to be achieved through consumption. Zavestoski (2002) agrees that simplifiers use consumption to achieve their lower-end needs, however…”

“…Etzioni, 1998;Iyer and Muncy, 2009;Leonard-Barton, 1981), exploring the motivations behind the lifestyle (e.g. Zavestoski, 2002), or examining the experiences of voluntary simplifiers (e.g. Bekin et al, 2005;CraigLees and Hill, 2002).…”