Practices and preferences of high cultural capital consumers are being reconfigured as a consequence of their incorporated ecological and social concerns. Yet, while their status and tastes are primarily influenced by their cultural position, their consumption logics also reflect their economic situation, which tends to be relatively secure and comfortable. As the limits of ethically-labeled substitution strategies are being exposed, high cultural capital consumers are forced to reconsider their living standards. In this context, the spread of online gifting communities in rather well-off and highly-educated neighborhoods suggests that thrift practices are popularizing, while being ethicized, among advantaged individuals. How does thrift fit into these consumers’ lifestyles? To what extent does it contribute to alleviate the tensions between their ethical principles and material standards? Through an analysis of thirty-five semi-structured interviews with participants in online gifting communities, this study finds that the adoption of thrift practices by high cultural capital consumers is indeed largely motivated by anti-consumerist concerns. Yet, the extent to which these consumers incorporate them in their everyday lives is conditioned by their position within the dominant consumption field, itself partially determined by their economic status. While trash-avoiding practices are highly consistent among respondents and align with their declared aversion to material waste, consumption reduction strategies vary by income level and are influenced by conventional logics of consumption. By adapting critically-motivated practices to their existing consumption patterns, these high cultural capital consumers redefine ethical consumption from within the broader field of consumption, not simply opposing it. At the same time, they legitimize its contesting dimension, revealing a dialectical relation between ethical and conventional consumption.

No abstract

Can visual data provide insights that words do not reveal? Meanings of objects in visual studies are usually captured through elicitation meetings. In this article, we propose to explore them from a purely visual standpoint and assess the methodological and substantive benefits of such denotative approach. We used a database of 660 photographs produced by 225 participants in a study of everyday religious practices in three Latin American cities. Following a ‘lived religion’ approach, respondents were asked to present an object (or photograph of it) that was ‘meaningful’ for them, in relation to their spiritual practices. Analyzing these pictures without resorting to the verbal content that accompanied them proved useful to operationalize such a large corpus of visual data, facilitate the transmission of the study’s results, and build a representative classification of the types of objects most commonly brought by participants. From a substantive perspective, our analysis contributes to enlarge the spectrum of what is considered religious or spiritual in Latin American cultures, and to question certain assumptions established by conventional theories of religion, such as class stereotypes and the overstated influence of religious institutions. We conclude that a denotative analysis of participant-produced visuals ‘beyond words’ represents an untapped opportunity to challenge existing representations and elicit new research directions, which, in turn, require returning to verbal data to be elucidated.