Status and culture How our desire for social rank creates taste, identity, art, fashion, and constant change

Critic Marx (Ametora) takes an ambitious and invigorating look at how the pursuit of social status drives cultural change and innovation. Setting out to explain why people collectively adopt and then discard certain practices "for no practical reason," Marx contends that such customs and conventions signal membership in a given status group and provide a framework for mobility: people imitate those in their group, distinguish themselves from rival or lower-status groups, and emulate those above them. Alternative status groups--countercultures and subcultures, often originated by those at the bottom of the social hierarchy--generate new aesthetics, which then influence mass culture, as creative-class individuals borrow from them in pursuit of authenticity and distinction. Internet age culture feels so static and insubstantial, Marx argues, because the speed of viral trends and the proliferation of choice means that nothing persists long enough to inspire "the long-term devotion crucial for shaping identities." Cultural capital, which requires "knowing and participating in high-status lifestyle conventions," has also been devalued by the information revolution, leaving economic capital as the preferred mode of status signaling. Marx lucidly synthesizes a vast array of academic theories amid sharp and entertaining discussions of the Beatles' moptops, sneakerhead culture, episodes of Lassie and Sex and the City, and more. This is a stimulating and persuasive explanation of how culture works. (Aug.)

A culture writer explains how two critical concepts impact modern life. Tokyo-based writer Marx, author of Ametora: How Japan Saved American Style, argues that status and culture are so intertwined that we can't understand how one works without understanding the other, but a major obstacle is that "status itself has…long been a mystery." Exploring a wealth of research, anecdotal evidence, and observations across a number of disciplines, the author attempts to solve what he calls the "Grand Mystery of Culture," encompassing questions of why humans gravitate toward some behaviors and not others, how defined sensibilities and conventions emerge, and why behaviors change or persist over time. Every person uses status symbols to communicate, and all conventions also have status value; we understand that not all of them are equal, and some are more desirable than others. The signaling strategies of different classes vary widely, from the vintage antique luxuries and social capital of old money families and the privileged information of professional classes to the flashy luxuries favored by flagship millionaires in the new money class. In a global society where information is increasingly democratized, displays of raw wealth become the most easy-to-read symbols, which is why lower-income individuals and citizens of developing economies often flock to conspicuous consumption. Marx thoroughly explains complex subjects, breaking down the necessary elements and bolstering his points with research and examples that are both plentiful and entertaining, including Larry the Cable Guy, designer cupcakes, England's "teddy boys," and Lassie, to name just a few. A crucial takeaway from the book is that status isn't going to get less important anytime soon, so it's imperative that we are more proactive not only in lessening inequality in legal and economic spheres, but also being more conscientious of how we confer status in our interactions and what we value. "We all compete for status, whether we like it or not," writes Marx. "We can at least better explain the rules to make it a fairer fight." Hefty but compellingly readable--essential for anyone desiring a deeper understanding of status inequity. Copyright (c) Kirkus Reviews, used with permission.