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He talks of fashion in the American journal of sociology, as a form of imitation in the attempt of attaining social equalization. In contrast, it brings out inequality and changing from differentiating one social stratum to another. It, however, unites people from the same social class while segregating them from those in a different category. Although fashion is only for the wealthy and does not exist in tribal or less fortunate societies. It only affects the superficial image of a person, differentiating them from different groups, but does not cause any harm. On the negative side, it denies one the personal freedom dressing because they have to fit in. In most cases, it features both the female and the middle-class individuals. “The charm of imitation in the first place is to be found in the fact that it makes possible an expedient test of power” (Simmel, 1957, p. 542).
In the agreement, Pierre Bourdieu in the Taste of Luxury, Taste of necessity talks of fashion in terms of the economic value of the commodity. The type of dressing one puts on depends on the economic status of the individual. With fashion in place, the works of art designs different attires with different pricing. In the end, the poor tend to buy cheap clothes that differentiate them from the rich. The source and amount of income define the so-called “slaves to fashion” as the cash one sets aside for dressing differs (Bourdieu, 2013, p. 72.). Some even emulate what they see von media to determine what they put on as long as they have the money. According to this, mainly the poor but ordinary to the rich consider fashion luxurious.
According to Thorstein Vablen dress as an expression of the pecuniary culture, he considers fashion as a form of wasteful consumption. The outlook that one needs makes the person budget for a particular type of clothes. The social perspective of the person is entirely defined by what they are seen
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