Abstract
Although over centuries, philosophers have passionately discussed the roots and functionality of luxury, the twentieth century witnessed how the means of production in capitalist societies yielded serious inequalities among classes as never before. In this vein, capitalism consisted in a cultural and economic project which replicated faster producing asymmetries between the workforce and ruling class. The clarity of Yves Michaud’s book, The New Luxury provides an explanation why this is one project that will stand the test of time.
Michaud, a French philosopher, starts from the premise that “traditional luxury” which he positions as a disposition to acquire curious objects of collection, became reoriented toward “experiences.” People are in a quest of “outstanding” and “unique” experiences which oscillate from an African safari, a trip to the moon, toward a stay in the most expensive hotels. Citing Veblen, Michaud clarifies that this type of conspicuous consumption is based on two related factors: mobile technologies and how the need of boasting, to feel special or superior to others, and is conjoined to the quest for “authentic experiences.”
Anthropologically speaking, as Michaud adheres, luxury as an institution traversed across cultures and times, producing a political hierarchy between officialdom and the members of the tribe. However, recently, things have changed significantly. Paradoxically, consumers seek to experience what Michaud terms “outstanding sensations” to reinforce their sentiment of supremacy over others. Since the identity of self ontologically takes relevance only with others, the consumption of luxury ignores these others destroying the self. This suggests that tourists who visit destinations to interact with others are in contact with their own desires, hopes, and fears. According to Michaud, this new luxury of experience produces an emptied identity.
As this backdrop, the main thesis is that luxury intersects with identity to form “authenticity” as a commodity for consumers. In other civilization, luxury only was restricted to the elite, but now we are experiencing a real democratization of luxury which means further affordability to many people regardless of socio-economic status. This democratized that luxury of experience is attributed to two crucial factors: mobile technologies and a new concept unknown for Europeans before the Puritan reform, authenticity. Technological breakthrough in transport has resulted in not only more options for leisure travels but also radical changes in former means of production where identities and consumption are intertwined. The “traditional luxury,” which endorsed status by the acquisition of objects, was framed into capitalist consumption. However, “a new luxury” based exclusively on the individual experiences has recently surfaced.
Authenticity plays a leading role in these types of experiences. At the time, when modern mobile consumers look for authenticity, their fragility arises. The problem of self has enrooted in the presence of others who pave the pathways for enhancing social communication. At the time, when otherness is subordinated to the desires of self, or simply ignored, serious insecurities emerge. This happens because the sense of security is determined by the communicative process.
In the introductory chapter, Michaud brilliantly discusses the etymological origin of luxury, which stems from Latin “Luxus.” This term was originally used not only to denote certain transgression but also excesses of any kinds. It endorses authority to those who can be unmarked by the rule. As vacations, luxury aims to produce “exception” and evasion in top-ranked groups. This sign of supremacy is accompanied by a much deeper pleasure given to those who have no constraints (hyper-mobility). Arrogant in its conception, luxury symbolically delineates the borders of exemplary center where only few can enter, while the unworthy others are debarred to live in the periphery.
Through the second and third chapters, Michaud dissects the meaning of luxury as an instrument to produce fictional signs which are rechanneled toward competence. Those who take part of this exclusive circle not only devote their resources to improve their position but also erect an invisible wall to prevent others entering. In this case, if any object can be shared or even stolen, the experience is tailored and not to be shared. If in earlier times, travelers shared their stories with relatives or friends once returned enhancing social ties; nowadays, Michaud argues, tourists are in quest of individual experiences emulating a sense of exclusiveness and uniqueness. This not only affects the solidarity among peoples but also leads citizens to solipsism. What prevents the storytelling for Michaud seems to be obsession to feel authentic experiences. In fact, behind the current obsession for authenticity lies certain arrogance and needs of being different to our neighbors.
Citizens of First World travel to “paradisiacal destinations” to get outstanding experiences. Global investors understand these paradisiacal destinations for First World travel as a fertile opportunity to maximize their profits. Investment in paradisiacal destination erodes the financial security in the labor of locals paying lower wages than in Europe or the United States. This center–periphery dependency leads Michaud to exert a radical criticism to the industry of tourism, arts, and hospitality in the sections fourth, fifth, and sixth. The segmentation of consumers and marketing are interested in stimulating outstanding experiences. In doing so, destinations are externally designed not only to be ideologically imposed to the dreams of holidaymakers but also represent a renewable resource which never ends. To put this in other terms, its volatile attributes feed the untrammeled consuming machine to engender an “addictive character.”
Last but not least, chapters 7 and 8 debate adamantly the fragility of an authenticity quest which is symbolically replicated for making in mediocre citizens the belief they are exceptional (narcissism). As Michaud puts it, the original and its copycat are two sides of the same coin. While the former after remaining in secrecy should be unveiled by discoverers, an act that excites travelers, the latter signals to humdrum routine of daily life. Whatever the case may be, in the final section, Michaud argues that luxury and tourism are inextricably intertwined but both follow divergent goals. For Michaud, tourists are always pressed by their needs of experiencing pleasurable events, consuming local culture and identities in order to find themselves. In retrospect, luxury endorses pleasure to consumers within a circle of exceptionality by reinforcing a fragile character, an individual who needs to experience authenticity to feel superior to others. This confirms what Korstanje (2015) dubbed as “the condition of manifest destiny,” which situates the Puritan spirit and the concept of chosen people in the core of capitalist society.
This book, which remains unpublished in English to date, triggers a hot debate that puts authenticity and luxury under the critical lens of scrutiny. Le Nouveau Luxe: expériences, arrogance, authenticité is a masterful work that situates as a must-read mediation for social scientists, tourism researchers, and practitioners.