Once upon a time, there was a reassuring world of tradition, full of good things from long ago…
Then egotism, cynicism. hedonism, and dandyism got in the way.
Places of refuge became less and less safe, the places where we could fulfill our primal needs (to eat, to drink) came under constant threat, a sense of emptiness took over our daily lives and overpowered our comforting gestures. The world which could be so simply represented through those foods is disintegrating rapidly before our eyes.
lt no longer exists.
Indistinct hubbub and deafening silence: these are the two elements, the two pathologies, which characterize a “dependent society” (where we all depend on each other) which limit the confines of a post-industrial (and post-modern. post-democratic) and revolutionary society (?).
“What kind of revolution is still possible in our century? Society has swallowed up the dictator, and integrated him into the dictatorship of consumerism” (Ballard).
And even now that consumerism has hired a new vicar, Mr. LOW COST, we find that that the identification codes have yet again been changed?
Are these codes now both identifying and decryptable?
What signs and symbols can we use to recognize each other?
For an innovative and systematic approach to decoding the manners and languages of the “New Consumers” as well as their social conventions which are laden with meaning (Weber), we need to free ourselves from prejudiced discrimination.
In complex and multiethnic societies, it is transversality which designs, contaminates, and falsifies the outdated concept of categories. After all, “the situations in which mankind acts change before theirways can be consolidated into habits…” (Bauman)
Decoding is therefore the (un)conscious and unlimited acceptance of risk: to change a protected view, desecrate it and take away its certainties.
With this premise, we look at the world of multi-ethnic. contaminated, demonized, desecrated food, which is stripped of its other values and reduced to “A Moment of Pleasure”.
The Moment can only gratify in itself, it can’t recreate unlikely, fantasy scenarios, and it does not have aspirational goals.
It is “only” in the Moment that the self can reconnect with its sense of pleasure, and can be given its identifying, (sometimes genetic) anti-tribal label.
Gratification doesn’t need symbols (it is anti-symbolic, by definition purely perceptual). The “Brand” is more than ever that which we are assimilating into the evolution of our language, into our experiences, into our impulses. the natural gestures with which we share the moment, stop a moment, re-iterate gestures as if they were the sum of moments…