Great short essay from Ellen Willis in 1969, addressing how theory that decries the “consumerism” of individuals is a dead-end for any revolutionary organization, and how “the locus of oppression resides in the production function.”
If white radicals are serious about revolution, they are going to have to discard a lot of bullshit ideology created by and for educated white middle-class males. A good example of what has to go is the popular theory of consumerism.
As expounded by many leftist thinkers, notably Marcuse, this theory maintains that consumers are psychically manipulated by the mass media to crave more and more consumer goods, and thus power an economy that depends on constantly expanding sales. The theory is said to be particularly applicable to women, for women do most of the actual buying, their consumption is often directly related to their oppression (e.g. makeup, soap flakes), and they are a special target of advertisers. According to this view, the society defines women as consumers, and the purpose of the prevailing media image of women as passive sexual objects is to sell products. It follows that the beneficiaries of this depreciation of women are not men but the corporate power structure.
First of all, there is nothing inherently wrong with consumption. Shopping and consuming are enjoyable human activities and the marketplace has been a center of social life for thousands of years.
The locus of oppression resides in the production function: people have no control over which commodities are produced (or services performed), in what amounts, under what conditions, or how these commodities are distributed. Corporations make these decisions and base them solely on their profit potential.
As it is, the profusion of commodities is a genuine and powerful compensation for oppression. It is a bribe, but like all bribes it offers concrete benefits — in the average American’s case, a degree of physical comfort unparalleled in history. Under present conditions, people are preoccupied with consumer goods not because they are brainwashed but because buying is the one pleasurable activity not only permitted but actively encouraged by our rulers. The pleasure of eating an ice cream cone may be minor compared to the pleasure of meaningful, autonomous work, but the former is easily available and the latter is not. A poor family would undoubtedly rather have a decent apartment than a new TV, but since they are unlikely to get the apartment, what is to be gained by not getting the TV?
The confusion between cause and effect is particularly apparent in the consumerist analysis of women’s oppression. Women are not manipulated by the media into being domestic servants and mindless sexual decorations, the better to sell soap and hair spray. Rather, the image reflects women as they are forced by men in a sexist society to behave. Male supremacy is the oldest and most basic form of class exploitation; it was not invented by a smart ad man. The real evil of the media image of women is that it supports the sexist status quo. In a sense, the fashion, cosmetics, and “feminine hygiene” ads are aimed more at men than at women. They encourage men to expect women to sport all the latest trappings of sexual slavery — expectations women must then fulfill if they are to survive. That advertisers exploit women’s subordination rather than cause it can be clearly seen now that male fashions and toiletries have become big business. In contrast to ads for women’s products, whose appeal is “use this and he will want you” (or “if you don’t use this, he won’t want you”), ads for the male counterparts urge, “You too can enjoy perfume and bright-colored clothes; don’t worry, it doesn’t make you feminine.” Although advertisers are careful to emphasize how virile these products are (giving them names like “Brut,” showing the man who uses them hunting or flirting with admiring women — who, incidentally, remain decorative objects when the sell is aimed directly at men), it is never claimed that the product is essential to masculinity (as make-up is essential to femininity), only compatible with it. To convince a man to buy, an ad must appeal to his desire for autonomy and freedom from conventional restrictions; to convince a woman, an ad must appeal to her need to please the male oppressor.
For women, buying and wearing clothes and beauty aids is not so much consumption as work. One of a woman’s jobs in this society is to be an attractive sexual object, and clothes and make up are tools of the trade. Similarly, buying food and household furnishings is a domestic task; it is the wife’s chore to pick out the commodities that will be consumed by the whole family. Appliances and cleaning materials are tools that faciliate her domestic function. When a woman spends a lot of money and time decorating her home or herself, or hunting down the latest in vacuum cleaners, it is not idle self-indulgence (let alone the result of psychic manipulation) but a healthy attempt to find outlets for her creative energies within her circumscribed role.
There is a persistent myth that a wife has control over her husband’s money because she gets to spend it. Actually, she does not have much more financial authority than the employee of a corporation who is delegated to buy office furniture or supplies. The husband, especially if he is rich, may allow his wife wide latitude in spending — he may reason that since she has to work in the home she is entitled to furnish it to her taste, or he may simply not want to bother with domestic details — but he retains the ultimate veto power. If he doesn’t like the way his wife handles his money, she will hear about it. In most households, particularly in the working class, a wife cannot make significant expenditures, either personal or in her role as object-servant, without consulting her husband. And more often than not, according to statistics, it is the husband who makes the final decisions about furniture and appliances as well as about other major expenditures like houses, cars and vacations.
Consumerism as applied to women is blatantly sexist. The pervasive image of the empty-headed female consumer constantly trying her husband’s patience with her extravagant purchases contributes to the myth of male superiority: we are incapable of spending money rationally: all we need to make us happy is a new hat now and then. (There is an analogous racial stereotype — the black with his Cadillac and magenta shirts.) Furthermore, the consumerism line allows Movement men to avoid recognizing that they exploit women by attributing women’s oppression solely to capitalism. It fits neatly into already existing radical theory and concerns, saving the Movement the trouble of tackling the real problems of women’s liberation. And it retards the struggle against male supremacy by dividing women. Just as in the male movement, the belief in consumerism encourages radical women to patronize and put down other women for trying to survive as best they can, and maintains individualist illusions.
If we are to build a mass movement we must recognize that no individual decision, like rejecting consumption, can liberate us. We must stop arguing about whose life style is better (and secretly believing ours is) and tend to the task of collectively fighting our own oppression and the ways in which we oppress others. When we create a political alternative to sexism, racism, and capitalism, the consumer problem, if it is a problem, will take care of itself.