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Our identity is made up by our consumption of goods – and their consumption and display constitutes our expression of taste. So display – to ourselves and to others – is largely for symbolic significance, indicating our membership of a particular culture (p. 4). Mackay’s (1997) explanation sheds light on the fact that both consumption and identity play a role in the construction of status symbols, and in more broad terms, classism. In the case of the haul video phenomenon, one could argue that at least some of the producers are making public that they belong to a certain social class and particular culture(s), by purchasing particular brands of clothing and beauty products. To further clarify the concept of consumption, Julier (2000) offers the following description: Consuming entails the using or using-up of something. It may involve the pleasures or un-pleasures of having an artifact or it can be concerned with the acts prior to ownership: gathering product information, browsing, shopping and acquisition. Looking, listening, smelling or touching are also acts of consuming (p. 48). In order for something to be consumed, however, it must first be produced. du Gay (1997) discussed the culture of production, noting that this “...is an integral part of the company way of life that informs intra-organizational decisions and activities (such as staff recruitment policies, departmental organizational arrangements, and general management strategies)” (p. 43). According to Barker (2000), “...meanings produced at the level of production are available to be worked on at the level of consumption but do not determine them” (p. 54). Acosta-Alzuru and Kreshel (2002) cite Bourdieu (1984) and his claim “...that consumption is both a symbolic and economic activity” (p. 145). Further, they mention that some theorists view consumption as a productive process during which meaning can be conceived (p. 145). du Gay et al. (1997) 37PDF Image | EXPLORING HAUL VIDEOS ON YOUTUBE: A COLLECTIVE CASE STUDY APPROACH
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