{"resolved":true,"match_type":"uuid","source_type":"original_book","book_id":"1dc0854c-957b-4fb1-af9a-bb4fdb76b77e","title":"Time, Consumption and Everyday Life Practice, Materiality and Culture","author":null,"edition":null,"publisher":null,"year":null,"isbn":null,"requested_by":"printed_page","book":{"source_type":"original_book","book_id":"1dc0854c-957b-4fb1-af9a-bb4fdb76b77e","id":"1dc0854c-957b-4fb1-af9a-bb4fdb76b77e","uuid":"1dc0854c-957b-4fb1-af9a-bb4fdb76b77e","title":"Time, Consumption and Everyday Life Practice, Materiality and Culture","normalized_title":"timeconsumptionandeverydaylifepracticematerialityandculture","author":null,"edition":null,"publisher":null,"year":null,"isbn":null,"isbns":[],"parsed":true,"ai_readable":true,"document_type":"book","page_count":236,"navigation_url":"https://workshop.closeclaw.top/ai/book/1dc0854c-957b-4fb1-af9a-bb4fdb76b77e","title_url":"https://workshop.closeclaw.top/ai/title/Time%2C%20Consumption%20and%20Everyday%20Life%20Practice%2C%20Materiality%20and%20Culture","fixed_page_url_template":"https://workshop.closeclaw.top/ai/book/1dc0854c-957b-4fb1-af9a-bb4fdb76b77e/page/{printed_page}","path_api_url_template":"https://workshop.closeclaw.top/api/ai/book/1dc0854c-957b-4fb1-af9a-bb4fdb76b77e/page/{printed_page}","read_url":"https://workshop.closeclaw.top/api/ai/read/1dc0854c-957b-4fb1-af9a-bb4fdb76b77e","page_url":"https://workshop.closeclaw.top/api/ai/books/1dc0854c-957b-4fb1-af9a-bb4fdb76b77e/page","search_url":"https://workshop.closeclaw.top/api/ai/books/1dc0854c-957b-4fb1-af9a-bb4fdb76b77e/search"},"page":{"printed_page":160,"pdf_page":159,"physical_index":159,"physical_index_base":0,"printed_page_status":"recognized","page_sha256":"a40b7a91797a726947a9bd02e8dd15a5ca4e6a60ac2f474672a0eb7d5c7646fa"},"chapter":"List of Tables and Figures","content":"Campbell (1987) has noted the considerable significance of the hippie in the evolution of modern consumption. Although in retrospect we appear as of a particular style to which we conformed, for us as participants we believed that the 1960s and 1970s were the vanguard of an unprecedented feeling of personal freedom and experimentation that was a direct repudiation of the conformity of the 1950s and all previous periods. So although the deterioration of my jeans was merely a product of neglect, there was a strong sense that I was free to neglect them, that I didn’t any more have to cut my hair, iron my trousers and reproduce in younger version the image of an older generation. This sense of the individual connected with the other major effect of this wearing through of fabric as it pertained to blue denim jeans. It was not simply that they were worn though, it was that in doing so they became intensely personal. A sense of the personal manifested itself in various ways. One is the quality of cotton to become extremely soft and comfortable after intense wearing. Another is that the jeans were wearing themselves to a very particular body – that they seemed over time to mould themselves to the way one walked, and lay down and carried oneself in the world. I can recall first learning about manufacturers suggesting that the first thing you should do when you purchased their jeans was to take a bath while still wearing them. This ideal of a shrink-to-fit processes enacted by the consumer was the intermediary stage before the development of commercial distressing. This individuality of fit was accentuated by the subsequent long periods of wearing, as you felt the creases, the pattern of wear, related to you as the specific wearer of the specific pair of jeans.\n\nSo denim jeans became the most personal, the most intimate item of clothing that anyone had yet experienced. The degree to which this could be the case was wonderfully exemplified in Hauser’s paper (2004) on how the FBI could solve a robbery by identifying an individual through focusing upon the identifiable pattern of that person’s interaction with a specific pair of denim jeans. Denim can also become a kind of embodied record of the particular movements and contours of the particular body, as noted by Candy (2005) using visual interviews and photography to locate characteristic patterns of wearing denim. Today there is a new equivalent to this sense of the self and the body in the growing (shrinking?) phenomenon of women and their skinny jeans. Many women have in their wardrobe the memento of the thinnest that their body ever became, as judged by the jeans size they were able to wear at that time. This image, popularized in an episode of Sex and the City, was found ethnographically by both myself and Sophie Woodward in our respective researches in London.\n\n160\n\nDaniel Miller","previous_page":159,"next_page":161}