After Authenticity

K-HOLE and Box1824 captured the new landscape in their breakthrough 2014 report “Youth Mode.” They described an era of “mass indie” where the search for meaning is premised on differentiation and uniqueness, and proposed a solution in “Normcore.” Humorously, nearly everyone mistook Normcore for being about bland fashion choices rather than the grea... See more

For those without maker skills, consumer connoisseurship of “craft” commodity categories like previous hipster mainstays coffee and denim became a popular choice of hobby and profession. This in turn contributed to the hundreds of restaurants and brands that all claimed to be part of the movement towards “local,” small production scales, heritage, ... See more

What is authenticity? Of course there’s no such thing, but that hasn’t stopped anyone from believing in it. Nearly 80 years of anthropology research on authenticity-seeking behavior reveal authenticity to be one of the stickiest modern superstitions. The bulk of the early research is about tourism, an activity frequently motivated by a search for t... See more

Identitarianism is mirrored in—would not be possible without—the widespread preoccupation with authentic selves. In the future we may be able to look back at toxic wantrepreneurship, white entitlement, and identity politics both “left” and ethnonationalist as being underwritten by the same philosophical blunder.

One thing is certain: the authenticity aesthetic served as a cohesive for all of these developments. It tied the spectrum of consumable items, spaces, and identities into a single unified visual experience.

This is a good time to discuss the demand for authenticity and where it comes from. As I hinted at previously, there’s a personal dimension to a... See more

by 2012 it was finally possible to call just about everyone a hipster. The development of the authenticity aesthetic made it possible for the mainstream to participate in the most outwardly visible ritual of hipster behavior: authentic consumption.

People co-create their identities with brands just as they do with religions, communities, and other other systems of meaning.

With information effortlessly transferable at zero marginal cost and social platforms that blast content to the top of everyone’s feed, it’s difficult to for an ethics based on scarcity to sustain itself.

now, as Dena Yago says, “you can like both Dimes and Doritos, sincerely and without irony.” If we no longer see brands and commodity capitalism as something to be resisted, we need more nuanced forms of critique that address how brands participate in society as creators and collaborators with real agency.