Our everyday shopping practices are increasingly marketed as opportunities to 'make a difference' via our ethical consumption choices. In response to a growing body of work detailing the ways in which specific alignments of 'ethics' and 'consumption' are mediated, we explore how 'ethical' opportunities such as the consumption of Fairtrade products are recognized, experienced and taken-up in the everyday. The 'everyday' is approached here via a specially commissioned Mass Observation directive, a volunteer panel of correspondents in the UK. Our on-going thematic analysis of their autobiographical accounts aims to explore a complex unevenness in the ways 'ordinary' people experience and negotiate calls to enact their ethical agency through consumption. Situating ethical consumption, moral obligation and choice in the everyday is, we argue, important if we are to avoid both over-exaggerating the reflexive and self-conscious sensibilities involved in ethical consumption, and, adhering to a reductive understanding of ethical self-expression.

This paper explores women's experiences of accessing serious leisure. It responds to a perceived tendency in contemporary feminist theories of leisure to celebrate women's ability to weave potentially empowering identities from discursive resources in leisure spaces and experiences. While this work creates much needed theoretical space for the exploration of women's agency and self determination within leisure, there is little critical attention given to how women may first negotiate the complexity of their gendered lives to gain access to these sites and experiences. By drawing on the accounts of forty women involved in the Sea Cadet Corps, a form of serious leisure, this paper argues that accessing leisure is still an important aspect of women's leisure experiences. Women cited here engage in active and conscious practices and performances to both justify their access to leisure and to enable their disengagement from demands associated with normative femininity. This paper concludes that to sideline questions of access serves to conceptually dislocate leisure from the wider patterns of women's everyday lives and limits our understanding of how women perceive, use and give meaning to their serious leisure participation.

We draw on ‘new’ class analysis to argue that mockery frames many cultural representations of class and move to consider how it operates within the processes of class distinction. Influenced by theories of disparagement humour, we explore how mockery creates spaces of enunciation, which serve, when inhabited by the middle class, particular articulations of distinction from the white, working class. From there we argue that these spaces, often presented as those of humour and fun, simultaneously generate for the middle class a certain distancing from those articulations. The plays of articulation and distancing, we suggest, allow a more palatable, morally sensitive form of distinction-work for the middle-class subject than can be offered by blunt expressions of disgust currently argued by some ‘new’ class theorising. We will claim that mockery offers a certain strategic orientation to class and to distinction work before finishing with a detailed reading of two Neds comic strips to illustrate what aspects of perceived white, working class lives are deemed appropriate for these functions of mockery. The Neds, are the latest comic-strip family launched by the publishers of children's comics The Beano and The Dandy, D C Thomson and Co Ltd.

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This article critically considers the `fit' between FairTrade consumption and conceptualizations of the reflexive project of selfhood . By outlining the ways in which FairTrade products are marketed, we argue that a particular and partial reflexivity is invoked and mobilized. Following from recent class debates which apply a Bourdieusian analysis to explore the operations of everyday class distinctions, we explore what such an analysis can offer to the project of critically mapping out the dynamics of this particular reflexivity and ethical consumption. However, FairTrade's emphasis on `just' consumption and invocation of a deserving farmer/worker allows some scope for problematization here too. By turning to an emerging literature on the `moral economy' we reach past the homogenizing tendency in some `new' class analyses to suggest possibilities both for a psychosocial imagining of ethical consumption and for fleshing out the conceptualization of a `situated reflexivity' demanded by recent social theory.